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THE LOEB CLASSICAL LIBRARY

EDITED BY
BE. CAPPS, Pu.D., LL.D. T. E. PAGE, Lirt.D, W. Η. Ὁ. ROUSE, Litt.D.

APOLLODORUS
THE LIBRARY

I

APOLLODORUS

THE LIBRARY

WITH AN ENGLISH TRANSLATION BY

SIR JAMES GEORGE FRAZER,
F.B.A., F.R.S.

FELLOW OF TRINITY COLLEGE, CAMBRIDGE

IN TWO VOLUMES
I

LONDON : WILLIAM HEINEMANN
. NEW YORK : G. P. PUTNAM’S SONS
MOMXXI

Univ. Library, Univ. Cait., sania Cruz

PA
3870
AT
[44]
γ.!

ΤῸ

MY OLD TEACHER AND FRIEND

HENRY JACKSON, O.M.

Digitized by Google

INTRODUCTION

SUMMARY .

CONTENTS

PAGB
@ e e oe . Φ Φ Φ Γ . Φ Φ e ° ix
e Φ e e e e e Φ Φ Φ e xlv

SYMBOLS EMPLOYED IN THE CRITICAL NOTES ..... lix

BOOK I .

BOOK II

BOOK III

ς: @ e@ ee ὁ. ὁ @ @ @ τ χρῷ 1197
: Mew Sie a κ᾿ ἂς τος, VO

ERRATA,

Vou. 1.
P. 83 For “ Thestius” read “ Agrius.”

Vou. 11.
P. 54. For ‘later version” read ‘‘ earlier version.”

INTRODUCTION

I.—Tue Autuor anno His Book.

Noruine is positively known, and little can be
conjectured with any degree of probability, con-
cerning the author of the Library. Writing in the
ninth century of our era the patriarch Photius calls
him Apollodorus the Grammarian,! and in the manu-
scripts of his book he is described as Apollodorus
the Athenian, Grammarian. Hence we may con-
clude that Photius and the copyists identified our
author with the eminent Athenian grammarian of
that name, who flourished about 1408.c. and wrote
a number of learned works, now lost, including an
elaborate treatise On the Gods in twenty-four books,
and a poetical, or at all events versified, Chronicle in
four books.2 But in modern times good reasons
have been given for rejecting this identification,®

1 Photius, Brbliotheca, p. 142a, 37 sq., ed. Bekker.

2 W. Christ, Geschichte der griechischen Litteratur (Nord-
ingen, aloe 455 ΚΝ ne in Pauly-Wissowa,

clopadie de sitchen Altertumswissenscha ft,
᾿ pind sqq. The fenaeeee of Apollodorus are collected
in C. Miiller’s Fragmenta Historicorum Graecorum, i. 428 sqq.

8 This was first fully done by Professor C. Robert: in his
learned and able dissertation De Apollodori Bibliotheca

(Berlin, 1873). In what follows I accept in the main his
arguments and conclusions.

1x

INTRODUCTION

and the attribution of the Library to the Athenian
grammarian is now generally abandoned. For the
treatise On the Gods appears, from the surviving
fragments and references, to have differed entirely
in scope and method from the existing Library.
The aim of the author of the book On the Gods seems
to have been to explain the nature of the deities on
rationalistic principles, resolving them either into
personified powers of nature! or into dead men and
women,” and in his dissections of the divine nature
he appears to have operated freely with the very
flexible instrument of etymology. Nothing could
well be further from the spirit and method of the
mythographer, who in the Library has given us a
convenient summary of the traditional Greek myth-
ology without making the smallest attempt either to
explain ‘or to criticize it. And apart from this
general dissimilarity between the works of the
grammarian and of the mythographer, it is possible
from the surviving fragments of Apollodorus the
Grammarian to point to many discrepancies and
contradictions in detail.’

Another argument against the identification of
the mythographer with the grammarian is that the
author of the Library quotes the chronicler Castor ; 4

1 Joannes Lydus, De Mensibus, iv. 27; Fragmenta
Historicorum Graecorum, iv. 649.

* Athenagoras, Supplicatto pro Christiants, 28, p. 150, ed.
Otto; Fragmenta Historicorum Graecorum, i. 431, frag. 12.

* See C. Robert, De Apollodors Bibliotheca, pp. 12 eqq.
4 Apollodorus, Biblsotheca, ii. 1. 3. ᾿ .

Χ

INTRODUCTION

for this Castor is supposed to be a contemporary of
Cicero and the author of a history which he brought
down to the year 618.c.!_ If the chronicler’s date is
thus correctly fixed, and our author really quoted
him, it follows that the Library is not a work of the
Athenian grammarian Apollodorus, since it cannot
have been composed earlier than about the middle
of the first century p.c. But there seems to be no
good ground for disputing either the date of the
chronicler or the genuineness of our author’s re-
ference to him; hence we may take it as fairly
certain that the middle of the first century B.c. is
the earliest possible date that can be assigned to the
composition of the Library.

Further than this we cannot go with any
reasonable certainty in attempting to date the work.
The author gives no account of himself and never
refers to contemporary events: indeed the latest oc-
currences recorded by him are the death of Ulysses
and the return of the Heraclids. Even Rome and __
the Romans are not once mentioned or alluded to
by him. For all he says.about them, he might have
lived before Romulus and Remus had built the future
capital of the world on the Seven Hills.

1 Suidas, 8.0. Κάστωρ ; Strabo, xii. 5. 3, p. 568; W. Christ,
Geschichte der griechiechen Intteratur, p. 430. He married
the daughter of ae Deiotarus, whom Cicero defended in
his speech Pro rege Detotaro, but he was murdered, together
with his wife, by his royal father-in-law. Among his
writings, enumerated by Suidas, was a work Χρονικὰ ayvoh-
para.

xi

INTRODUCTION

And his silence on this head is all the more
remarkable because the course of his work would
naturally have led him more than once to touch
on Roman legends. Thus he describes how Her-
cules traversed Italy with the cattle of Geryon
from Liguria in the north to Rhegium in the
south, and how from Rhegium le crossed the
straits to Sicily.1 Yet in this narrative he does not
so much as mention Rome and Latium, far less tell
the story of the hero’s famous adventures in the
eternal city. Again, after relating the capture and
sack of Troy he devotes some space to describing
the dispersal of the heroes and their settlement in
many widely separated countries, including Italy
and Sicily. But while he mentions the coming of
Philoctetes to Campania,? and apparently recounted
in some detail his wars and settlement in Southern
Italy, he does not refer to the arrival of Aeneas in
Latium, though he had told the familiar stories, so
_dear to Roman antiquaries, of that hero’s birth from

Aphrodite 4 and his escape from Troy with his father
Anchises on his back. From this remarkable silence
we can hardly draw any other inference than that
the writer was eithet unaware of the existence of
Rome or deliberately resolved to ignore it. He

1 The Lit - oe :

3 Epitome, vi. ἮΝ ᾿ Ἢ is to πε fete eet eg that this
passage is not found in our manuscripts of Apollodorus but
has been conjecturally restored to his text from the Scholia

on Lycophron of Tzetzes.
* The Lébrary, iii. 12. 2. 5 Epitome, iii. 21.

xii

INTRODUCTION

cannot have been unaware of it if he wrote, as is
now generally believed, under the Roman Empire.
It remains to suppose that, living with the evidence
of Roman power all around him, and familiar as he
must have been with the claims which the Romans
set up to Trojan descent,! he carefully abstained from
noticing these claims, though the mention of them
was naturally invited by the scope and tenor of his
work. It must be confessed that such an obstinate
refusal to recognize the masters of the world is
somewhat puzzling, and that it presents a serious
difficulty to the now prevalent view that the author
was a citizen of the Roman empire. On the other
hand it would be intelligible enough if he wrote in
some quiet corner of the Greek world at a time
when Rome was still a purely Italian power, when
rumours of her wars had hardly begun to trickle
across the Adriatic, and when Roman sails had not
yet shown themselves in the Aegean.

As Apollodorus ignored his contemporaries, so
apparently was he ignored by them and by posterity
for many generations. The first known writer to
quote him is Photius in the ninth century a.p., and
the next are John and Isaac Tzetzes, the learned
Byzantine grammarians of the twelfth century, who
made much use of his book and often cite him by

1 Juvenal repeatedly speaks of the old Roman nobility
as Trotugenae (i. 100, viii. 181, xi. 95); and the same term
is used by Silius Italicus (Punic. xiv. 117, xvi. 658) as
equivalent to Romans.

xiii

INTRODUCTION

name.! Our author is named and quoted by scholiasts
on Homer,? Sophocles,’ and Euripides. Further,
many passages of his work have been interpolated,
though without the mention of their author’s name, in
the collection of proverbs which Zenobius composed
in the time of Hadrian.5 But as we do not know
when the scholiasts and the interpolator lived, their
quotations furnish us with no clue for dating the
Library.

Thus, so far as the external evidence goes, our
author may have written at any time between the
middle of the first century B.c. and the beginning of
the ninth century a.p. When we turn to the in-
ternal evidence furnished by his language, which is
the only remaining test open to us, we shall be
disposed to place his book much nearer to the earlier
than to the later of these dates. For his Greek

_ style, apart from a few inaccuracies or solecisms, is

fairly correct and such as might not discredit a
writer of the first or second century of our era.
Even turns or phrases, which at first sight strike
the reader as undoubted symptoms of a late or
degenerate Greek, may occasionally be defended by
the example of earlier writers. For example, he

1 See e.g. Tzetzes, Scholia on Lycophron, 178, 355, 440,
1327 ; td., Chiltades, i. 557.

2 Scholiast on Homer, 1}. i. 42, 126, 195; ii. 103, 494.

8 Scholiast on Sophocles, Antigone, 981, ταῦτα 8 ἱστορεῖ
᾿Απολλόδωρος ἐν τῇ Βιβλιοθήκῃ.

4 Scholiast on Baripides. Alcestis, 1.

5 As to the date of Zenobius, see Suidas, 8.0. Ζηνόβιος.

xiv

INTRODUCTION

once uses the phrase ταῖς ἀληθείαις in the sense of

“in very truth.”? Unquestionably this use of the
plural is common enough in late writers,* but it is
not unknown in earlier writers, such as Polybius,®
Alcidamas,‘ and even Isocrates.5 It occurs in some
verses on the unity of God, which are attributed to
Sophocles, but which appear to be undoubtedly
spurious.° More conclusive evidence of a late date
is furnished by our author’s use of the subjunc-
tive with ἵνα, where more correct writers would
have employed the infinitive;’ and by his occasional
employment of rare words or words used in an
unusual sense.® But such blemishes are comparatively
rare. On the whole we may say that the style of
Apollodorus is generally pure and always clear,

1 ii. 7. 7.

2 For examples see Babrius, Ixxv. 19, with Rutherford’s
note; Tzetzes, Schol. on Lycophron, 522; Scholiast on
Homer, 17. ix. 557 ; Scholiast on Apollonius Rhodius, ii. 178,
iv. 815. 8 Polybius, x. 40. 5, ed. Dindorf.

* Alcidamas, Odysecus, 13, p. 179 in Blass’s edition of
Antiphon. However the genuineness of the Odysseus is
much disputed. See Pauly-Wissowa, Real-Encyclopddie der
classichen Altertumswissenscha ft, i. 1536.

5 Isocrates, xv. 283, vol. ii. p. 168, ed. Benseler.

* The Fragments of Sophocles, edited by A. C. Pearson
(Cambridge, 1917), vol. iii. p. 172, frag. 1126, with Jebb’s
note, p. 174.

7 i. 4, 2, συνθεμένων δὲ αὐτῶν Wa... διαθῇ : i. 9. 15, Prhoaro
παρὰ μοιρῶν Iva... ita iii, 12. 6, ποιησαμένου εὐχὰς
Ἡρακλέους ἵνα αὐτῷ παῖς γένηται: Hpttome, v. 17, δόξαν δὲ
τοῖς πολλοῖς ἵνα αὐτὸν ἐάσωσι.

8 For example ἐκτροχάζειν, “to run out” (ii. 7. 3), προσ-
ανέχειν, ““ἴο favour” (ii. 8. 4). For more instances see
C. Robert, De ApoWlodors Biblsotheca, pp. 42 sqq.

xv

INTRODUCTION

simple, and unaffected, except in the very rare
instances where he spangles his plain prose with a
tag from one of his poetical sources.t But with all
his simplicity and directness he is not an elegant
writer. In particular the accumulation of participles,
to which he is partial, loads and clogs the march of
his sentences.

From a consideration of his style, and of all
the other evidence, Professor C. Robert inclines
to conclude that the author of the Library was a
contemporary of Hadrian and lived in the earlier
part of the first century a.p.2_~ Another modern
scholar, W. Christ, even suggested so late a date
for the composition of the work as the reign of
Alexander Severus in the third century a.p.2 To
me it seems that we cannot safely say more than
that the Library was probably written at some time
in either the first or the second century of our era.
Whether the author's name was really Apollodorus,
or whether that name was foisted on him by the
error or fraud of scribes, who mistook him or desired
to palm him off on the public for the famous
Athenian grammarian, we have no means of de-
ciding. Nor, apart from the description of him by
the copyists as “ Apollodorus the Athenian,” have

1 See for example his description of the Cretan labyrinth
as οἴκημα καμπαῖς πολυπλόκοις πλάνῶν Thy ἔξοδον (iii. 1. 3,
compare iii. 15. 8) ; and his description οὗ Typhon breathing
fire, πολλὴν δὲ ἐκ τοῦ στόματος τ: Hin ghee (dAny (i. 6. 3).

* C. Robert, De Apollodors Bibliotheca, pp. 40 sg.
aw. Christ, Geschichte der gricchiochen σέων, p. 571.

xvi

INTRODUCTION

we any clue to the land of his birth. He himself is
silent on that as on every other topic concerning
himself, But from some exceedingly slight indi-
cations Professor C. Robert conjectures that he was
indeed an Athenian.!
q7 Turning now from the author to his book, we may
describe the Zibrary as a plain unvarnished summary
of Greek myths and heroic legends, as these were
recorded in literature; for the writer makes no
claim to draw on oral tradition, nor is there the least
evidence or probability that he did so: it may be
taken as certain that he derived all his information
from books alone. But he used excellent authorities
and followed them faithfully, reporting, but seldom
or never attempting to explain or reconcile, their
discrepancies and contradictions.2_ Hence his book
possesses documentary value as an accurate record
of what the Greeks in general believed about the
origin and early history of the world and of their
race. The very defects of the writer are in a sense
advantages which he possessed for the execution
of the work he had taken in hand. He was neither
a philosopher nor a rhetorician, and therefore lay
under no temptation either to recast his materials
under the influence of theory or to embellish them
1 C. Robert, De ee Bibliotheca, pp. 348g. Amongst
these indications is the author’s acquaintance with the ‘‘ sea
of Erechtheus ” and the sacred olive-tree on the Acropolis of

Athens. See Apollodorus, iii. 14. 1.
2 This is recognized by Professor C. Robert, De Apollodors
54,

Bibliotheca, p.
xvii
VOL. 1. b

INTRODUCTION

for the sake of literary effect. He was a common
man, who accepted the traditions of his country in
their plain literal sense, apparently without any
doubt or misgiving. Only twice, among the many
discrepant or contradictory views which he reports
without wincing, does he venture to express a_pre-
ference for one over the other. The apples of the Hes-
perides, he says, were not, as some people supposed,
in Libya but in the far north, in the land of the
Hyperboreans ; but of the existence of the wondrous
fruit, and of the hundred-headed dragon which
guarded them, he seemingly entertained no manner
of doubt.1 Again, he tells us that in the famous
dispute between Poseidon and Athena for the
possession of Attica, the judges whom Zeus appointed
to adjudicate on the case were not, as some people
said, Cecrops and Cranaus, nor yet Erysichthon, but
the twelve gods in person.”
- How closely Apollodorus followed his authorities
may be seen by a comparison of his narratives with
the extant originals from which he drew them, such
as the Oedipus Tyrannus of Sophocles,’ the Alcestis 4
and Medea® of Euripides, the Odyssey,® and above
all the Argonautica of Apollonius Rhodius.’ The

1 Apollodorus, ii. 5. 11. 2 Apollodorus, iii. 14. 1.

2 Apollodorus, iii. 3. 5. 7 sqq. 4 Apollodorus, i. 9. aa

δ sears paar i. 9. 28. * Apollodorus, Epitome, v

Apollodorus, ii. 9. 16-26. However, Apollodorus allowed

himee f occasionally to depart from the authority of Apollonius,
for veel a in regard to the death of Apsyrtus. See i.

19. 24 with the note; and for other variations, see C. Robert,
De Apollodors Bibliotheca, pp. 80 δα.

XVili

INTRODUCTION

fidelity with which he reproduced or summarized the
accounts of writers whose works are accessible to
us inspires us with confidence in accepting his
Statements concerning others whose writings are
lost. Among these, perhaps, the most important
was Pherecydes of Leros, who lived at Athens in the
first half of the fifth century B.c. and composed a
long prose work on Greek myth and legend, which
more than any other would seem to have served as
the model and foundation for the Library of
Apollodorus. It is unfortunate that the writings of
Pherecydes have perished, for, if we may judge
of them by the few fragments which survive,
they appear to have been a treasure-house-of Greek
mythical and legendary lore, set forth with that
air of simplicity and sincerity which charm us in
Herodotus. The ground which he covered, and the
method which he pursued in cultivating it, coincided
to a large extent with those of our author. Thus
he treated of the theogony, of the war of the gods
and the giants, of Prometheus, of Hercules, of the
Argive and the Cretan sagas, of the voyage of the
Argo, and of the tribal or family legends of Arcadia,
Laconia, and Attica; and like Apollodorus he
seems to have paid great attention to genealogies.!
Apollodorus often cites his opinion, and we cannot
doubt that he owed much to the writings of his
1 See W. Christ, Geschichte der griechischen Litteratur
. 249; Fragmenta His tstoricorum Graecorum, ed. C. Miiller,.

1, 70 gq.
xix

b 2

INTRODUCTION

learned predecessor.!. Other lost writers whom our
author cites, and from whose works he derived
materials for his book, are the early Boeotian
genealogist Acusilaus, who seems to have lived
about 500 8.c., and Asclepiades of Tragilus, a pupil
of Isocrates, in the fourth century 3.c., who com-
posed a treatise on the themes of Greek tragedies.®

Compiled faithfully, if uncritically, from the best
literary sources open to him, the Library of Apollo-
dorus presents us with a history of the world, as
it was conceived by the Greeks, from the dark
beginning down to a time when the mists of
fable began to lift and to disclose the real actors
on the scene. In other words, Apollodorus conducts
us from the purely mythical ages, which lie far
beyond the reach of human memory, down to the
borderland of history. For I see no reason to doubt
that many, perhaps most, of the legendary persons
recorded by him were not fabulous beings, but
men of flesh and blood, the memory of whose
fortunes and family relationships survived in oral

1 As to the obligations of Apollodorus to Pherecydes, see
C. Robert, De Apollodors Bibliotheca, pp. 66 8qq.

2 For the fragments of Acusilaus and Asclepiades, see
Fragmenta Historicorum Graecorum, ed. C. Miiller, i.
101 s8qq., iii. 301 sqg. Another passage of Acusilaus, with
which Apollodorus would seem to have been acquainted, has
lately been discovered in an Egyptian papyrus. See The
Oxyrhynchus Papyri, Part XIII, edited by B. P. Grenfell and
A. 5. Hunt (London, 1919), p. 133; and my note on Apollo-
dorus, Epitome, i. 22, vol. ii. p. 151. As to the obligations
of Apollodorus to Acusilaus and Asclepiades, see C. Robert,
De Apollodori Bibliotheca, pp. 68 sqq., 72 eqq.

Xx

INTRODUCTION

tradition until they were embalmed in Greek liter-
ature. It is true that in his book, as in legend
generally, the real and the fabulous elements blend
so intimately with each other that it is often difficult
or impossible to distinguish them. For example,
while it seems tolerably certain that the tradition
of the return of the Heraclids to Peloponnese is
substantially correct, their ancestor Hercules a few
generations earlier looms still so dim through the
fog of fable and romance that we can hardly say
whether any part of his gigantic figure is solid, in
other words, whether the stories told of him refer to
a real man at all or only to a creature of fairyland.!

1 In favour of the view that Hercules was a man of flesh
and blood, a native of Thebes, might be cited the annual
sacrifice and funeral games celebrated by the Thebans at one
of the gates of the city in honour of the children of Hercules
(Pindar, Isthm. iv. 61 (104) eqqg., with the Scholiast) ; the
statement of Herodotus (v. 59) that he had seen in the
sanctuary of the Ismenian Apollo at Thebes a tripod bearing
an inscription in ‘‘Cadmean letters” which set forth that
the tripod had been dedicated by Amphitryon, the human
father of Hercules; and again the statement of Plutarch
(De gento Socratis,5; compare td. Lysander, 28) that the
grave of Alcemena, mother of Hercules, at Haliartus had been
opened by the Spartans and found to contain a small bronze
armlet, two jars with petrified earth, and an inscription in
strange and very ancient characters on a bronze tablet, which
Agesilaus sent to the king of Egypt to be read by the

riests, because the form of the inscription was supposed to
Egyptian. The kernel round which the Theban saga of
Hercules gathered may ΠΕΡ have been the delivery of
Thebes from the yoke of the Minyans of Orchomenus; for
according to tradition Thebes formerly paid tribute to that
ancient and once powerful people, and it was Hercules who
not only freed his people from that badge of servitude, but

Xxi

INTRODUCTION

Again, though the record of the old wars of Thebes
and Troy is embellished or defaced by many mythical
episodes and incidents, we need not scruple to be-
lieve that its broad outlines are true, and that the
principal heroes and heroines of the Theban and
Trojan legends were real and not mythical beings.
Of late years it has been supposed that the heroes
and heroines of Greek legend are “faded gods,” that
is, purely imaginary beings, who have been first ex-
alted to the dignity of deities, and then degraded to a
rank not much above that of common humanity. So
far as I can judge, this theory is actually an inversion

gained so decisive a victory over the enemy that he reversed
the relations between the two cities by imposing a heavy
tribute on Orchomenus. There is nothing impossible or even
improbable in the tradition as recorded by Apollodorus
(ii. 4. 11). Viewed in this light, the delivery of the Thebans
from the Orchomenians resembles the delivery of the Israelites
from the Philistines, and Hercules may well have been the
Greek counterpart of Samson, whose historical existence has
been similarly dimmed by fable. Again, the story that after
the battle Hercules committed a murder and went to serve
Eurystheus as an exile at Tiryns (Apollodorus, ii. 4. 12)
tallies perfectly with the usage of what is called the heroic
age of Greece. The work of Apollodorus contains many
instances of banishment and servitude imposed as a penalty
on homicides, The most famous example is the period of
servitude which the great god Apollo himself had to undergo
as an expiation for his slaughter of the Cyclopes. (See
Apollodorus, iii. 10. 4.) A homicide had regularly to submit
to a ceremony of purification before he was free to associate
with his fellows, and apparently the ceremony was always
performed by a foreigner in a country other than that in
which the crime had been committed. This of itself entailed
at least temporary banishment on the homicide. (See Index,
8.vv. ‘* Exile” and ‘* Purification.”’)

Xxii

INTRODUCTION

of the truth. Instead of the heroes being gods on the
downward road to humanity, they are men on the up-
ward road to divinity ; in other words, they are men
of flesh and blood, about whom after their death fancy
spun her glittering cobwebs till their real humanity
was hardly recognizable, and they partook more and
more of the character of deities. When we consider
the divine or semi-divine honours paid in historical
times to men like Miltiades,! Brasidas,? Sophocles,®
Dion,‘ Aratus,5 and Philopoemen,® whose real exis-
tence is incontestable, it seems impossible to deny
that the tendency to deify ordinary mortals was an

21 Herodotus, vi. 38. 2 Thucydides, v. 11.

3 Etymologicum Magnum, 8.v. Δεξίων, Ὁ. 256. 6; Istrus,

uoted in a life of Sophocles, Vitarum Scriptores Graeci

tnores, ed. A. Westermann (Brunswick, 1845), p. 131;
Fragmenta Historicorum Graecorum, ed. C. Miiller, i. 425.
The poet was worshipped under the title of Dexion, and “‘ the
sanctuary of Dexion” is mentioned in an Athenian inscription
of the fourth century n.c. See Ch. Michel, Recuesl d’In-
scriptions Grecques (Brussels, 1920), No. 966, p: 761 54ᾳ.;
G. Dittenberger, Sylloge Inscriptionum Graecarum*, No. 1096
(vol. iii. pp. 247 eg.). Compare P. Foucart, Le culte des Héros
chez les ὀΐω (Paris, 1918), pp. 121 sgq. (from the Mémoires
de 1 Académie des Inscriptions et Belles-Letires, tome xlii.).
In this valuable memoir the veteran French scholar has
treated of the worship of heroes among the Greeks with
equal judgment and learning. With his treatment of the
subject and his general conclusions I am happy to find myself
in agreement. 4 Diodorus Siculus, xvi. 20.

δ Polybius, viii. 14; Plutarch, Aratus, 53; Pausanias,
ii. 8. 1, ii. 9. 4 and 6.

6 Diodorus Siculus, xxix. 18, ed. L. Dindorf; Livy, xxxix.
50. Heroic or divine honours are not mentioned by Plutarch
in his impressive ‘description of the funeral of Philopoemen
(Philopoemen, 21) ; but he says that the Messenian prisoners
were stoned to death at the tomb. |

XXili

INTRODUCTION

operative principle in ancient Greek religion, and
that the seeds of divinity which it sowed were pro-
bably still more prolific in earlier and less enlightened
ages ; for it appears to be a law of theological evolu-
tion that the number of deities in existence at any
moment varies inversely with the state of knowledge
of the period, multiplying or dwindling as_ the
boundaries of ignorance advance or recede. Even in
the historical age of Greece the ranks of the celestial
hierarchy were sometimes recruited, not by the slow
process of individual canonization, as we may call it,
but by a levy in mass; as when all the gallant men
who died for the freedom of Greece at Marathon and
Plataea received the first step of promotion on the
heavenly ladder by being accorded heroic honours,
which they enjoyed down to the second century of
our era.!

‘ Yet it would be an error to suppose that all Greek
heroes and heroines had once been live men and
women. Many of them were doubtless purely

1 As to the heroic honours accorded to the dead at Mara-
thon, see Pausanias, i. 32. 4; Corpus Inscriptionum Atts-
carum, ii. No. 471. Remains of the sacrifices offered to the
dead soldiers have come to light at Marathon in modern times.
See my commentary on Pausanias, vol. ii, 433 45. As to the
heroic honours enjoyed by the dead at Plataea, see Thuey-
dides, iii. 58 ; Plutarch, Artetides, 21; G. Kaibel, Epsgram-
mata Graeca ex lapidibus conlecta (Berlin, 1878), No. 461, p.
183 ; Inscriptiones Graecae Megaridis Oroptae Boeotsae, a
G. Dittenberger (Berlin, 1892), No. 53, pp. 31 45. In the
iascription the dead are definitely styled ‘‘ heroes,” and it
is mentioned that the bull was still sacrificed to them by the
city ‘‘down to our time” (nexpls ἐφ᾽ ἡμῶν).

XXiv

INTRODUCTION

fictitious beings, created on the model of the others
to satisfy the popular craving for supernatural
patronage. Such in particular were many of the so-
called eponymous heroes, who figured as the ancestors
of families and of tribes, as the founders of cities,
and as the patrons of corporations and trade guilds.
The receipt for making a hero of this pattern was
simple. You took the name of the family, tribe,
city, corporation, or guild, as the case might be,
clapped on a masculine termination, and the thing
was done. If you were scrupulous or a stickler for
form, you might apply to the fount of wisdom at
Delphi, which would send you a brevet on payment,
doubtless, of the usual fee. Thus when Clisthenes
had created the ten Attic tribes, and the indispens-
able heroes were wanted to serve as figure-heads,
the Athenians submitted a “long leet’ of a hundred
candidates to the god at Delphi, and he pricked the
names of ten, who entered on their office accordingly.!
Sometimes the fictitious hero might even receive
offerings of real blood, as happened to Phocus, the
nominal ancestor of the Phocians, who got a libation
of blood poured into his grave every day,’ being
much luckier than another hero, real or fictitious, at
Phaselis in Lycia, who was kept on a low diet of fish

t Aristotle, Constitution of Athens, 21; Etymologicum
Magnum, 8.0. ᾿Επώνυμοι ; Scholiast on Aristides, Panathen.,
vol. iit. p. 331, ed. G. Dindorf (where for Καλλισθένης we
must read Κλεισθένη). As to the fictitious heroes, see
P. Foucart, Le culte des Héros chez les Grecs, pp. 47 846.

2 Pausanias, x. 4.10. As to Phocus in his character of
eponymous hero of Phocis, see Pausanias, x. 1. 1.

XXV

INTRODUCTION

and had his rations served out to him only once a
year.! It is difficult to conceive how on such a scale
of remuneration the poor hero contrived to subsist
from one year’s end to the other. |

The system of Euhemerus, which resolves the gods
into dead men, unquestionably suffers from the vice
inherent in all systems which would explain the in-
finite multiplicity and diversity of phenomena by a
single simple principle, as if a single clue, like
Ariadne’s thread, could guide us to the heart of this
labyrinthine universe; nevertheless the theory of
the old Greek thinker contains a substantial element
of truth, for deep down in human nature is the
tendency, powerful for good as well as for evil, to
glorify and worship our fellow-men, crowning their
mortal brows with the aureole as well as the bay.
While many of the Greek gods, as Ouranos and Ge,
Helios and Selene, the Naiads, the Dryads, and so
on, are direct and transparent personifications of
natural powers; and while others, such as Nike,
Hygieia, and Tyche, are equally direct and trans-
parent personifications of abstract ideas,? it is possible

1 Athenaeus, vii. 51, pp. 207 E-298,.

2 The personification and deification of abstract ideas in
Greek and Roman religion are illustrated, with a great
wealth of learning, by L. Deubner in W. H. Roscher’s
Lexikon der grtechtschen und rémischen Mythologte, iii.
2068 844. What Juvenal says (x. 365 84.) of the goddess of
Fortune, one of the most popular of these deified abstractions,
might be said with equal truth of many other gods and
goddesses :

Nos te,
_ Nos factmus, Fortuna, deam caeloque locamus.
χχνὶ

INTRODUCTION

and even probable that some members of the
pantheon set out on their career of glory as plain
men and women, though we can no longer trace
their pedigree back through the mists of fable to
their humble origin. In the heroes and heroines
of Greek legend and history we see these gorgeous
beings in the chrysalis or incubatory stage, before
they have learned to burst the integuments of earth
and to flaunt their gaudy wings in the sunshine of
heaven. The cerements still cling to their wasted
frames, but will soon be exchanged for a gayer garb
in their passage from the tomb to the temple.

But besides the mythical and legendary narratives
which compose the bulk of the Library, we may
detect another element in the work of our author
which ought not to be overlooked, and that is the
element of folk-tale. As the distinction between
myth, legend, and folk-tale is not always clearly
apprehended or uniformly observed, it may be well
to define the sense in which I employ these terms.

By myths I understand mistaken explanations of
‘phenomena, whether of human life or of external
nature. Such explanations originate in that in-
stinctive curiosity concerning the causes of things
which at a more advanced stage of knowledge seeks
satisfaction in philosophy and science, but being
founded on ignorance and misapprehension they are
always false, for were they true they would cease to
be myths. The subjects of myths are as numerous
as the objects which present themselves to the mind

xxvii

INTRODUCTION

of man; for everything excites his curiosity, and of
everything he desires to learn the cause. Among
the larger questions which many peoples have
attempted to answer by myths are those which
concern the origin of the world and of man, the
apparent motions of the heavenly bodies, the regular
recurrence of the seasons, the growth and decay
of vegetation, the fall of rain, the phenomena of
thunder and lightning, of eclipses and earthquakes,
the discovery of fire, the invention of the useful arts,
the beginnings of society, and the mystery of death.
In short, the range of myths is as wide as the world,
being coextensive with the curiosity and the igno-
rance of man.}

By legends I understand traditions, whether oral
or written, which relate the fortunes of real people
in the past, or which describe events, not necessarily

1 By a curious limitation of view some modern writers
would restrict the scope of myths to ritual, as if nothing but
ritual were fitted to set men wondering and meditating on the
causes of things. As a recent writer has put it concisely,
‘“‘ Dee ἀρ bpd sont lea explications des rites” (Ε΄. Sartiaux,
‘© La philosophie de Vhistoire des religions et les origines du
Christianisme dans le dernier ouvrage de M. Loisy,” Revue
du Mots, Septembre-Octobre, 1920, p. 15 of the separate
reprint). It might have been thought that merely to open
such familiar collections of myths as the Theogony of
Hesiod, the Zabrary of Apollodorus, or the Metamorphosee
of Ovid, would have sufficed to dissipate so erroneous a con-
ception; for how small is the attention paid to ritual in
‘these works! No doubt some myths have been devised to
explain rites of which the true origin was forgotten ; but
the number of such myths is small, probably almost infini-

tesimally small, by comparison with myths which deal with
other subjects and have had another origin.

XXVili

INTRODUCTION

human, that are said to have occurred at real places.
Such legends contain a mixture of truth and false-
hood, for were they wholly true, they would not be
legends but histories. The proportion of truth and
falsehood naturally varies in different legends; gene-
rally, perhaps, falsehood predominates, at least in
the details, and the element of the marvellous or
the miraculous often, though not always, enters
largely into them.

By folk-tales I understand narratives invented by
persons unknown and handed down at first by word
of mouth from generation to generation, narratives
which, though they profess to describe actual occur-
rences, are in fact purely imaginary, having no other
aim than the entertainment of the hearer and making
no real claim on his credulity. In short, they are
fictions pure and simple, devised not to instruct or
edify the listener, but only to amuse him; they
belong to the region of pure romance. The zealous
student of myth and ritual, more intent on explain-
ing than on enjoying the lore of the people, is too
apt to invade the garden of romance and with a
sweep of his scythe to lay the flowers of fancy in
the dust. He needs to be reminded occasionally
that we must not look for a myth or a rite behind
every tale, like a bull behind every hedge or a canker
in every rose. The mind delights in a train of
imagery for its own sake apart from any utility to
be derived from the visionary scenes that pass before
her, just as she is charmed by the contemplation of

xxix

INTRODUCTION

a fair landscape, adorned with green woods, shining
rivers, and far blue hills, without thinking of the
timber which the woodman’s axe will fell in these
green glades, of the fish which the angler’s line will
draw from these shining pools, or of the ore which
the miner’s pick may one day hew from the bowels
of these far blue hills. And just as it is a mistake
to search for a mythical or magical significance in
every story which our rude forefathers have be-
queathed to us by word of mouth, so it is an error to
interpret in the same sad and serious sense every
carving and picture with which they decorated the
walls of their caverns. From early times, while
some men have told stories for the sheer joy of
telling them, others have drawn and carved and
painted for the pure pleasure which the mind takes
in mimicry, the hand in deft manipulation, and the
eye in beautiful forms and colours! The utilitarian
creed is good and true only on condition that we
interpret utility in a large and liberal sense, and do

1M. Marcellin Boule has lately made some judicious
observations on the tendency to push too far the magical
interpretation of prehistoric cave paintings. Without denying
that magic had its place in these early works of art, he con-
cludes, with great verisimilitude, that in the beginning ‘Part
nest probablement qu'une manifestation particuliére Tun
esprit général dimitation déja st développé chez les stnges.”
See his book, Les Hommes Fossiles (Paris, 1921), p. 260 note.
A similar view of the origin of art in emotional impulses
rather than in the aye =v urposeful action of ma
and religion, Bs aie st pag τ᾿ Βαταὺ Chandra Roy in ἮΝ
able work, ml ate Methods of Physical Anthro-
pology Peat 1990), 2 pp. 87 84.

XXX

INTRODUCTION

not restrict it to the bare satisfaction of those bodily
instincts on which ultimately depends the continu-
ance both of the individual and of the species.

If these definitions be accepted, we may say that
myth has its source in reason, legend in memory,
and folk-tale in imagination; and that the three
riper products of the human mind which correspond
to these its crude creations are science, history, and
romance, —

But while educated and reflective men can clearly
distinguish between myths, legends, and folk-tales,
it would be a mistake to suppose that the people,
among whom these various narratives commonly cir-
culate, and whose intellectual cravings they satisfy,
can always or habitually discriminate between them.
For the most part, perhaps, the three sorts of narra-
tives are accepted by the folk as all equally true or
at least equally probable. To take Apollodorus, for
example, as a type of the common man, there is not
the least indication that he drew any distinction in
respect of truth or probability between the very
different kinds of narrative which he included in
the Library. To him they seem to have been all
equally credible; or if he entertained any doubts as
to their credibility, he carefully suppressed them.

Among the specimens, or rather morsels, of popu-
lar fiction which meet us in his pages we may instance
the tales of Meleager, Melampus, Medea, Glaucus,
Perseus, Peleus, and Thetis, which all bear traces
of the story-teller’s art, as appears plainly enough

xxxi

INTRODUCTION

when we compare them with similar incidents in
undoubted folk-tales. To some of these stories,
with the comparisons which they invite, I have
called attention in the notes and Appendix, but
_ their number might no doubt easily be enlarged.
It seems not improbable that the element of folk-
tale bulks larger in Greek tradition than has com-
monly been suspected. When the study of folk-lore
is more complete and exact than at present, it may
be possible to trace to their sources many rivulets of
popular fiction which contributed to swell the broad
and stately tide of ancient literature.!

In some respects the Library of Apollodorus re-
sembles the book of Genesis. Both works profess
to record the history of the world from the creation,
or at all events from the ordering of the material
universe, down to the time when the ancestors of
the author’s people emerged in the land which was
to be the home of their race and the scene of their

1 Among recent works which mark a distinct advance
in the study of folk-tales I would particularly mention
the modestly named Anmerkungen zu den Kinder- und
Hausmdrchen der Briider Grimm by Johannes Bolte and
Georg Polivka, published in three octavo volumes, Leipsic,
1913-1918. A fourth volume, containing an index and a
survey of the folk-tales of other peoples, is promised and
will add greatly to the utility of this very learned work,
which does honour to German scholarship. Even as
it is, though it deals only with the German stories
collected by the two Grimms, the book contains the fullest
bibliography of folk-tales with which I am acquainted. I
regret that it did not reach me until all my notes were

passed for the press, but I have been able to make some use
of it in the Appendix.

Xxxii

INTRODUCTION

glory. In both works the mutations of nature and
the vicissitudes of man are seen through the glamour,
and distorted or magnified by the haze, of myth and
legend. Both works are composite, being pieced
together by a comparatively late redactor, who
combined materials drawn from a variety of docu-
ments, without always taking pains to explain their
differences or to harmonize their discrepancies. But
there the resemblance between them ends. For
whereas the book of Genesis is a masterpiece of
literary genius, the Library of Apollodorus is the dull
compilation of a commonplace man, who relates
without one touch of imagination or one spark of
enthusiasm the long series of fables and legends
which inspired the immortal productions of Greek
poetry and the splendid creations of Greek art.
Yet we may be grateful to him for saving for us
from the wreck of ancient literature some waifs
and strays which, but for his humble labours, might
have sunk irretrievably with so many golden argosies
in the fathomless ocean of the past.

II.—Manuscripts AND EDITIONS.

1. Manuscripts. A fair number of manuscripts of
the Library are known to exist, but they are all late
and of little value. All are incomplete, ending

1 This account of the manuscripts is derived from Mr. R.
Wagner’s preface to his critical edition of the text (Teubner,
Leipsic, 1894).
xxxiii
VOL. 1. c

INTRODUCTION

abruptly in the middle of Theseus’s adventures on
his first journey to Athens. This of itself raises a
presumption that all are copies of one defective
original. The latest editor, Mr. Richard Wagner,
enumerates fourteen manuscripts, of which he has
employed ten for his recension of the text. Among
them he singles out one as the archetype from which
all the other extant manuscripts are derived. It is
a fourteenth century manuscript in the National
Library at Paris and bears the number 2722. Mr.
᾿ Wagner designates it by the symbol R. The other
nine manuscripts employed by him he arranges in
three classes, as follows :—

The first class comprises two manuscripts, namely
orf of the fifteenth century in the Bodleian Library
at Oxford (Laudianus 55), and one of the fifteenth
or sixteenth century at Paris (numbered 2967).
Mr. Wagner designates the Oxford manuscript by
the symbol O and the Paris manuscript by the
symbol R°.

_ The second class, designated by the symbol B,
comprises three manuscripts, namely a Palatine- ὁ
Vatican manuscript of the sixteenth century, num-
bered 52 (symbol P); a Paris manuscript of the
sixteenth century, numbered 1653 (symbol ΚΒ"), and
another Paris manuscript of the fifteenth century,
numbered 1658 (symbol R°).

The third class, designated by the ays C, com-
prises four manuscripts, namely a Vatican manuscript
of the fifteenth century, numbered 1017 (symbol V) ;

XXXIV

INTRODUCTION

a manuscript of the fifteenth century in the Lauren-
tian Library at Florence, numbered LX. 29 (symbol
L); a manuscript of the fifteenth century at Naples, -
numbered III. A 1 (symbol N); and a manuscript of
the fifteenth century at Turin numbered C II. 11
(symbol T).

Besides these, Mr. Wagner mentions four manu-
scripts which appear not to have been accurately
collated. They are: a manuscript of the sixteenth
century in the Bodleian Library at Oxford (d’Orvil-
lianus X. I. 1, 1); a manuscript of the sixteenth
century in the British Museum (Harleianus 5732) ;
a manuscript of the sixteenth century at Turin
(B IV. 5); and a manuscript of the sixteenth century
in the Barberini palace at Rome (T 122). Of these
the British Museum manuscript is reported to be
well written, and the two Italian manuscripts to be
very bad.

Such were the materials which existed for estab-
lishing the text of the Library down to 1885, when
Mr. R. Wagner, examining some mythological works
in the Vatican Library at Rome, was so fortunate as
to discover a Greek manuscript (No. 950), of the end
of the fourteenth century, which contains an epitome
of the Library, including the greater part of the
portion at the end which had long been lost.. Two
years later Mr. A. Papadopulos-Kerameus discovered
fragments of a similar epitome in a Greek manuscript
at Jerusalem. The manuscript formerly belonged to
the monastery (laura) of St. Sabbas and hence is

XXXV
c 2

INTRODUCTION

known as the Codex Sabbaiticus. It is now preserved
in the library of the patriarch at Jerusalem and bears
the number 366. By a curious coincidence the
discoverers published the two epitomes almost simul-
taneously, but without any knowledge of each other.!
The text of the two epitomes, though in general
agreement, does not always coincide exactly. Where
the text of the Vatican epitome differs from the
Sabbaitic, it sometimes agrees with the text of
Apollodorus as quoted by Tzetzes, and this agree-
ment has led Mr. Wagner to conclude that Tzetzes
is the author of the Vatican epitome. Certainly
Tzetzes was well acquainted with the Lebrary of
Apollodorus and drew upon it largely in his learned
commentary on Lycophron. It would not, therefore,
be surprising if he had made an abridgment of it for
his own use or that of his pupils. The hypothesis
of his authorship is confirmed by the observation that
the same manuscript, which contains the Vatican
epitome, contains also part of Tzetzes’s commentary
on Lycophron.

1 The Vatican epitome was published by Mr. R. Wagner
in a separate volume, with Latin notes and dissertations, at
Leipsic in 189], under the title Hpitoma Vaticana ex Apol-
lodors Bibliotheca, edidit Richardus Wagner, Accedunt Curae
Mythographae de Apollodori fontibus. The Sabbaitic frag-
ments of the epitome were published by Mr. A. Papado-
pulos-Kerameus in Rhetnisches Museum, N.F. xlvi. (1891),
pp. 161-192 under the title Apollodors Bibliothecae fragmenta
Sabbaitica. The Sabbaitic manuscript was examined again
by Mr. H. Achelis, and some corrected readings which he

reported were published by Professor Hermann Diels in the
same volume of the Rheintsches Museum, pp. 617 sq.

XXXVI

INTRODUCTION

2. Editions. The first edition of the Library was
published by Benedictus Aegius at Rome in 1555.
In it the Greek text is accompanied by a Latin
translation and.followed by some notes. The second
edition was prepared by the scholar and printer
Hieronymus Commelinus and published posthumously
at his press in Heidelberg in 1599. It contains the
Latin version of Aegius as well as the Greek text,
and prefixed to it are a few critical notes by Com-
melinus, chiefly recording the readings of the Palatine
manuscript. The next edition was brought out by
Tanaquil Faber (Salmurii, 1661). I have not seen it,
but according to Heyne it contains some slight and
hasty notes not unworthy of a scholar. The next
editor was the learned English scholar Thomas Gale,
Fellow of Trinity College, Cambridge, and Regius
Professor of Greek in the University. He edited
Apollodorus along with the mythological treatises of
Conon, Ptolemaeus Hephaestionis, Parthenius, and
Antoninus Liberalis, in a volume entitled Historiae
Poeticae Scriptores Antiqut, which was published, or at
all events printed, at Paris in 1675. For his recen-
sion of Apollodorus he used the readings of at least
one Oxford manuscript, but according to Heyne he
was not very diligent in consulting it. His text of
Apollodorus and the other mythographers is accom-
panied by a Latin translation and followed by critical
and exegetical notes.

All previous editions of Apollodorus were super-

seded by the one which the illustrious German
XxXVvii

INTRODUCTION

scholar C. G. Heyne published with a copious critical
and exegetical commentary. It appeared in two
volumes, first in 1782 and 1783, and afterwards,
revised and improved, at Géttingen in 1803.1 Though
he did not himself consult any manuscripts, he used
the collations of several manuscripts, including the
Palatine, Vatican, Medicean, and two in the Royal
Library at Paris, which had been made many years
before by a young scholar, Gerard Jacob van
Swinden, for an edition of Apollodorus which he
had planned. Heyne also made use of some extracts
from a third manuscript in the Royal Library at
Paris, which were procured for him by J. Schweig-
hauser. With the help of these collations and his
own admirable critical sagacity, Heyne was able to
restore the text of Apollodorus in many places, and
to purge it of many alien words or sentences which
had been interpolated from scholia or other sources
by the first editor, Aegius, and retained by later
editors. His commentary bears ample witness to
his learning, acumen, and good sense, and fully
sustains his high reputation as a scholar.

A new edition of Apollodorus was published in
two volumes, with a French translation and notes by
E. Clavier, at Paris in 1805, and another with notes,

1 This second edition was issued in two forms, one in
octavo, the other in smaller volumes. I have used the
octavo edition. The first volume contains the Greek text
with introduction and critical notes, but no translation.
The second volume contains the exegetical commentary.

XXXVill

INTRODUCTION

apparently in Latin, by Chr. L. Sommer at Rudol-
stadt in 1822. These two editions, like the early
one of Faber, I have not seen and know them only
by report. In the first volume of his great edition
of the fragments of the Greek historians,! C. Miiller
included the text of Apollodorus with a Latin trans-
lation. He had the advantage of using for the first
time a collation of the Paris manuscript 2722, which,
as we have seen, is now believed to be the archetype
of all the extant manuscripts of Apollodorus. The
text of Apollodorus was edited, with critical notes,
by A. Westermann in his collection of ancient Greek
mythologists° (Scriptores Poeticae Htstoriae Graeci,
Brunswick, 1843), but he collated no manuscripts
for the purpose. And contrary to his usual practice
the great scholar Immanuel Bekker also collated no
manuscripts for the edition of Apollodorus which he
published (Teubner, Leipsic, 1854). Nevertheless,
relying on his own excellent judgment, profound
knowledge of Greek, and long experience of the
ways of copyists, he produced a sound text, cor-
rected in places by his conjectures. The edition of
R. Hercher which followed (Weidmann, Berlin,
1874) is characterized by the introduction of many
conjectural readings, a few of them plausible or
probable, and by such copious excisions that this

1 Fragmenta Historicorum Graecorum, five volumes, Paris.
The preface to the first volume is dated February, 1841;
the preface to the fifth volume is dated November, 1869.

XXXIX

INTRODUCTION

slashing critic may almost be said .to have mangled
rather than emended his author.

Lastly, the text of Apollodorus, supplemented for
the first time by the Vatican and Sabbaitic epitomes,
was edited with a concise critical apparatus and
indices by Mr. Richard Wagner (Teubner, Leipsic,
1894). By means of his extensive collation of
manuscripts, and particularly by a comparison of the
Vatican and Sabbaitic epitomes, which are clearly
independent of our other manuscripts and often
contain better readings, Mr. Wagner succeeded in
restoring the true text in many places. He has
earned the gratitude of all students, not only οἱ
Apollodorus but of Greek mythology, by his fortunate
discovery of the Vatican epitome and by his careful
and judicious recension of the text.

In the present edition the text is based on that of
Mr. Wagner, but in doubtful passages I have com-
pared the editions of Heyne, Miller, Westermann,
Bekker, and Hercher, and occasionally the older
editions of Aegius, Commelinus, and Gale; and I
have exercised my own judgment in the selection of
the readings. All variations from Mr. Wagner's
text are recorded in the footnotes. I have collated
no manuscripts, and my references to their readings
are, without exception, derived from my predecessors,
almost all from the critical apparatus of Mr. Wagner,
whose symbols I have used to designate the manu-
scripts. Conjectural emendations of my own have

been very rarely admitted, but in this respect I have
xl,

INTRODUCTION

allowed myself a somewhat greater latitude in
dealing with the text of the Epstome, which rests on
the authority of only two manuscripts and has not, -
like the rest of the Library, been subjected to the
scrutiny of many generations of scholars.

In printing the Eyitome, or rather that portion of
it only which begins where the manuscripts of the
unabridged work break off, I have departed from
Mr. Wagner's arrangement. He has printed the
Vatican and the Sabbaitic versions in full, arranging
the two in parallel columns. This arrangement has
the advantage of presenting the whole of the manu-
script evidence at a glance to the eye of the reader,
but it has the disadvantage of frequently compelling
him, for the sake of the comparison, to read the same
story twice over in words which differ little or not
at all from each other. To avoid this repetition,
wherever the two versions present us with duplicate
accounts of the same story, I have printed only one
of them in the text, correcting it, where necessary,
by the other and indicating in the footnotes the
variations between the two versions. In this way
the text of the Epitome, like that of the rest of the
Library, flows in a single stream instead of being
diverted in many places into two parallel channels.
I venture to believe that this arrangement will
prove more convenient to the ordinary reader,
while at the same time it will sufficiently meet the
requirements of the critical scholar. The differ-
ences between the Vatican and the Sabbaitic

xli

INTRODUCTION

versions are often so slight that it was not always
easy to decide which to print in the text and which
to relegate to the footnotes. I have endeavoured to
give the preference in every case to the fuller and
better version, and where the considerations on each
side were very evenly balanced, I have generally, I
believe, selected the Vatican version, because on
the whole its Greek style seems somewhat purer
and therefore more likely to correspond with the
original.

As the Library is no doubt chiefly used as a work
of reference by scholars who desire to refresh their
memory with the details of a myth. or legend or to
trace some tale to its source, I have sought to consult
their convenience by referring in the notes to the
principal passages of other ancient writers where
each particular story is told, and have often, though
not always, briefly indicated how far Apollodorus
agrees with or differs from them. Further, in
commenting on my author I have illustrated some
᾿ points of folk-lore by parallels drawn from other
peoples, but I have abstained from discussing at
length their origin and significance, because such
discussions would be foreign to the scope of the
series to which this edition of Apollodorus belongs.
For the same reason I have barely alluded to the
monumental evidence, which would form an indis-
pensable part of a regular commentary on Apollo-
dorus. Many of the monuments have already been
deseribed and discussed by me in my commentary
xlii

- INTRODUCTION

on Pausanias, and in order to avoid repetition, and
to save space, I have allowed myself not infrequently
to refer my readers to that work. Even so, I fear I
have considerably transgressed the limits usually set
to annotation in this series; and | desire to thank
the General Editors for the kind indulgence which
has permitted and pardoned the transgression.

J. G. FRAZER.
1, Brick Court, TEMPLE,
Lonpon.
5th April, 1921.

7

xliii

SUMMARY’

I.—THEOGONY.
Book 1., Chaps. 1.-v1.

Orrsprine of Sky and Earth: the Hundred-handed,
Cyclopes, Titans, i. 1-3. The Titans attack and mutilate
Sky, origin of the Furies, i. 4. The children of Cronus
and Rhea, the birth of Zeus, i. 5-7. Zeus conquers the
Titans and divides the kingdom with his brothers, ii. 1.
Offspring of the Titans, ii. 2-5. Offspring of Sea and
Earth, ii. 6-7.

Children of Zeus by Hera, Themis, Dione, Eurynome,
Styx and Memory (the Muses), iii. 1. Children of the
Muses: Calliope’s children Linus and Orpheus, iii. 2,
Clio’s child Hyacinth (Thamyris), iii. $, Euterpe’s child
Rhesus, Thalia’s children the Corybantes, Melpomene’s
children the Sirens, ili. 4. Hephaestus, iii. 5. The
birth of Athena, ili. 6. Asteria, Latona, the birth of
Artemis and Apollo. Apollo slays the Python, iv. 1,
Tityus, iv. 1, and Marsyas, iv. 2. Artemis slays Orion,
iv. 3-5.

Children of Poseidon and Amphitrite, iv. 6.

Pluto carries off Persephone. Demeter comes to
Eleusis (Triptolemus). Persephone remains with Pluto
(Ascalaphus), v.

Battle of the gods and giants, vi. 1-2. Typhon, vi. ὃ.

1 Translated, with some modifications, from the Arygu-
mentum prefixed to R. Wagner’s edition of Apollodorus.

xlv

SUMMARY

I].—Tue Famity or DEvcALion.
Book I., Chaps. v11.-1x.

Prometheus creates men, and for the theft of fire is
nailed to the Caucasus, vii. 1. Deucalion and .Pyrrha
saved from the flood, vii. 1-2. Deucalion’s children.
Hellen’s sons Dorus, Xuthus, Aeolus and their children,
vii. 2-3.

Aeolus’s daughters and their offspring: Perimede,
Pisidice, Alcyone, vii. 3-4. Canace (the Aloads), vii. 4.
Calyce, Endymion, Aetolus, Pleuron and Calydon and
their children (Marpessa), vii. 5-10. Oeneus, grandson
of Pleuron, father of Deianira and Meleager, viii. 1-2.
The hunting of the Calydonian boar (list of the hunters,
vili. 2), death of Meleager, viii. 2-3. Tydeus, son of
Oceneus. Death of Oeneus, viii. 4-6.

Aeolus’s sons and their offspring : Athamas, father of
Phrixus and Helle (the Golden Fleece), ix. 1. The
deaths of Athamas and Ino, ix. 2. Sisyphus and his
stone, ix. 3. Deion, ix. 4. Perieres, ix. 5. Magnes,
ix. 6. Salmoneus and his mock thunder, ix.7. Tyro,
daughter of Salmoneus, mother of Neleus and Pelias,
ix. 8-10. Cretheus, husband of Tyro. His grandsons
Bias and the seer Melampus (the kine of Phylacus),
ix. 11-13. Admetus, son of Pheres (son of Cretheus),
and husband of Alcestis, ix. 14-15. Jason, son of Aeson
(son of Cretheus), sent by Pelias to fetch the Golden
Fleece, ix. 16.

The Argonauts,—The building of the ship Argo. List
of the Argonauts, ix. 16. The Argonauts put in at the
island of Lemnos, ix. 17, they kill Cyzicus, king of the
Doliones, by mistake, ix. 18, they leave Hercules and
Polyphemus in Mysia (Hylas), ix. 19, Pollux conquers
Amycus, king of the Bebryces, ix. 20, at Salmydessus
they rid Phineus of the Harpies, ix. 21, they pass
through the Symplegades, ix. 22, they are received by
Lycus, king of the Mariandynians, ix. 23, they arrive in
Colchis. Jason, with the help of Medea, tames the bulls,

xlvi

SUMMARY

conquers the earth-born men, and carries off the Golden
Fleece. The Argonauts set out with Medea (the murder
of Apsyrtus), ix. 23-24. As they sail past the Eridanus,
Zeus causes them to wander; they are purified for the
murder of Apsyrtus by Circe, ix. 24, sailing past the
Sirens, Scylla, and Charybdis, they come to the Phaea-
cians, ix. 25, they dedicate an altar to Radiant Apollo,
they destroy Talus, the bronze guardian of the island
of Crete, ix. 26. Return of the Argonauts. Death
of Pelias, ix. 26-27. Jason and Medea fly to Corinth.
Medea murders Glauce, the bride of Jason, and her
own children, takes refuge with Aegeus at Athens, has
by him a son, Medus, and finally returns to her own
country, ix. 28.

IJI.—Twe Famity or Inacuus (BELUvs).
Book I1., Chaps, 1.-v111.

Inachus’s sons Aegialeus and Phoroneus, and
Phoroneus’s children. Argus and Pelasgus. Argus
of the many eyes, i. 1. Io’s wanderings, i. 2-4. er
great-grandsons Agenor (compare iii. 1-7) and Belus, i. 4.

Belus’s offspring : Danaus and Egyptus, i. 4. Marriage
of the sons of Egyptus with the daughters of Danaus (list,
1. 5), i. 4-5. Nauplius the wrecker, son of Amymone,
i. δ.

Acrisius and Proetus, grandsons of Lynceus and
Hypermnestra, ii. 1. The daughters of Proetus are
cured of their madness by Melampus, ii. 2, Bellerophon
kills the Chimaera, iii. 1-2. Danae, daughter of Acrisius,
with her infant son Perseus, floats to Seriphos, iv. 1.
Perseus, sent by Polydectes, comes to the Phorcides
and the nymphs, slays Medusa (birth of Pegasus),
iv. 2, frees Andromeda, punishes Polydectes, iv. 3,
and returning to his country kills Acrisius accidentally,
iv. 4, The family of Perseus. Birth of Eurystheus,
grandson of Perseus, iv. 5. War of Electryon, son of

xl vii

SUMMARY

Perseus, against the Teleboans. Amphitryon, grandson
of Perseus, accidentally kills Electryon, iv. 6. Amphitryon
goes with Alemena to Thebes, kills the Cadmean vixen,
and wages war on the Taphians : Pterelaus of the goiden
hair killed by his daughter, iv. 6-7.

Hercules, son of Zeus and Alcmena, kills the serpenta
sent by Hera, iv. 8. The education of Hercules (Linus),
iv. 9. Hercules kills the lion of Cithaeron (the daughters
of Thespius), iv. 9-10, conquers the Minyans, marries
Megara, receives arms from the gods, iv. 11, goes
mad, murders his children, and is sent by Apollo to
Eurystheus, iv. 12.

The twelve (ten, see iv. 12 and v. 11) labours of
Hercules, v

1. He strangles the Nemean lion and is entertained by
Molorchus, v. 1.

2. With Iolaus he destroys the Lernaean hydra and
kills the crab, v. 2.

8, He wounds and captures the Cerynitian hind, v. 3.

4, He captures the Erymanthian boar, he kills the
Centaurs (Pholus, Chiron), v. 4.

5. He cleanses the stable of Augeas (the testimony of
Phyleus), v. 5.

6. He shoots the Stymphalian birds, v. 6.

7. He brings the Cretan bull to Eurystheus, v. 7.

8. He carries off the mares of Diomedes the Thracian
(death of Abderus and foundation of Abdera), v. 8.

9. He wins the belt of Hippolyta (the sons of Andro-
geus in Paros ; Mygdon ; rescue of Hesione ; Sarpedon ; ;
Thasos ; the sons of Proteus), v. 9.

10. He drives away the kine of Geryon from Erythia
(the pillars of Hercules ; the golden goblet of the Sun:
Ialebion and Dercynus, Eryx, Strymon), v. 10.

11. He brings the apples of the Hesperides from the
Hyperboreans to Mycenae (Cycnus, Nereus, Antaeus,
Busiris, KEmathion, Prometheus, Atlas), v. 11.

12, He carries off Cerberus from the nether world
(the Eleusinian mysteries, the Gorgon’s —" Theseus
and Pirithous, Ascalaphus, Menoetes), v.

xl viii

SUMMARY

Hercules woos in vain Iole, daughter of Eurytus, and
in a fit of madness kills Iphitus, vi. 1-2, fights with
Apollo for the Delphic tripod, and serves Omphale for
three years (Cecropes, Syleus; the burial of Icarus),
vi. 2-3. Along with Telamon he captures Troy (Hesione,
Priam), vi. 4. He ravages the island of Cos, vii. 1. He
conquers Augeas (Eurytus and Cteatus ; foundations at
Olympia), vii. 2, captures Pylus, makes war on the
Lacedaemonians (Cepheus, Sterope, and the Gorgon’s
tress), vii. 3, and forces Auge (exposure of Telephus),
vii. 4. He marries Deianira (the wrestling with Ache-
lous, the horn of Amalthea), vii. 5, fights for the Caly-
donians against the Thesprotians (Astycche, Tlepolemus),
sends his sons to Sardinia, kills Eunomus at a feast,
sets out with Deianira for Trachis, kills Nessus at the
ford, vii. 6, slaughters an ox of Thiodamas, fights for
Aegimius against the Lapiths (Coronus, Laogoras), slays
Cycnus and Amyntor. He captures Oechalia and carries
off Iole ; infected by the poisoned robe which he received
from Deianira, he burns himself on a pyre on Mount
Oeta (Poeas), and ascending to heaven he marries Hebe,
vil. 7.

List of the children of Hercules, vii. 8.

The Heraclids fly to Ceyx, and then to the Athenians,
with whose help they vanquish Eurystheus, viii.1. They
occupy and then abandon Peloponnese. Tlepolemus
goes to Rhodes. Through misunderstanding an oracle
the Heraclids make a second fruitless attempt to conquer
Peloponnese, viii. 2. In the third generation afterwards
Temenus, Cresphontes, and Aristodemus build ships
and again prepare to attack Peloponnese, but having
slain a soothsayer they fail in the enterprise, vill. 2-3.
Ten years afterwards the Heraclids under the leadership
of Oxylus conquer Peloponnese and divide it among
themselves by lot, viii. 3-5. The.deaths of Temenus
and Cresphontes, viii. 5.

xlix
VOL, I. d :

SUMMARY

1V.—Tue Famiry or AGENoR (Europa).
Book III., Chaps. τ. 1-11. 2.

Agenor’s children. Europa is carried off by Zeus;
and Phoenix, Cilix, Cadmus, and Thasus, being sent to
fetch her back, settle in Phoenicia, Cilicia, Thrace, and
Thasos, i. 1. Europa’s children: Minos, Sarpedon,
Rhadamanthys (Miletus), i. 2. On the death of Asterius,
husband of Europa, Minos succeeds to the kingdom of
Crete. Inflamed with love for a bull, which Poseidon
had sent from the sea, Pasiphae gives birth to the
Minotaur, i. 3. Althaemenes, grandson of Minos, settles
with his sister Apemosyne in Rhodes, and involuntarily
kills his father Catreus, ii. Glaucus, son of Minos, his
death and resurrection (the seer Polyidus), iii. 1-2.

V.—Tue Famity oF AGENOR (CaDMUs).
Book III., Chaps. τιν. 1-vi1. 7.

Cadmus, following a cow, founds Thebes, slays the
dragon of Ares, and overcomes the earthborn brothers,
iv. 1-2. Children of Cadmus and Harmonia: Autonoe,
Ino, Semele, Agave, Polydorus. Semele and Zeus. Birth
and upbringing of Dionysus (Athamas, Ino, and Meli-
certes), iv. 2-3. Actaeon, son of Autonoe, and his dogs,
iv. 4. The travels of Dionysus (deaths of Lycurgus and
Pentheus, adventure with the pirates), v. 1-3. The end
of Cadmus and Harmonia in Illyria, v. 4. The offspring
of Polydorus: Labdacus, Laius. Lycus and Dirce are
slain by Zethus and Amphion, the sons of Antiope by
Zeus, v. 5. Niobe and her children, the weeping stone,
v. 6. Ocedipus, his birth and exposure, his parricide,
the riddle of the Sphinx, his incest, his exile and death
in Attica, v. 7-9.

Expedition of the Seven against Thebes, vi. 1~vii. 1.
Polynices, expelled by Eteocles, marries the daughter of
Adrastus (Tydeus), vi. 1. Eriphyle, bribed by Polynices

]

SUMMARY

with the golden necklace, induces Amphiaraus to join in
the war, vi. 2. List of the leaders, vi. 3. On the death
of Opheltes they institute the Nemean games, vi. 4, they
send Tydeus on an embassy to Thebes, vi. 5, attack the
city (account of the seer Tiresias, vi. 7), and are defeated
by the Thebans (Capaneus, Eteocles and Polynices,
Tydeus, Amphiaraus), vi. 6-8. Heroism and death of
Antigone. The bodies of the leaders are buried by
Theseus, death of Evadne on the pyre, vii. 1.

The Epigoni (list, vii. 2) capture Thebes; death of
Tiresias, vii. 2-4. Alemaeon, his matricide, madness,
wanderings and death; his wife Callirrhoe, and his
children Amphilochus and Tisiphone, vii. 5-7.

VI.—Tue Famity or PELAsaus.
Book III, Chaps, v111.-1x.

Lycaon, son of Pelasgus, and his sons (list viii. 1),
except the youngest, Nyctimus, are killed for their
impiety by Zeus with thunderbolts, viii. 1-2. Callisto,
daughter of Lycaon, mother of Arcas, transformed into
a bear, viii. 2. The offspring of Arcas, Auge, mother
of Telephus, ix. 1. Atalanta and her suitors, Milanion
and the golden apples, ix. 2.

VII.—Tue Famity or ATLAS.
Book 111., Chaps. x. 1-x11. 6.

The Pleiades, x. 1. Hermes, son of Maia, his youth-
ful exploits, x. 2. The offspring of Taygete : Lace-
daemon, Hyacinth, Lynceus, and Idas. Leucippus’s
daughters, of whom Arsinoe becomes the mother of
Aesculapius (Coronis). Aesculapius is educated by
Chiron and thunderstruck by Zeus for his leechcraft.
Apollo kills the Cyclopes and serves Admetus for a year,
x. 3-4. Children of Hippocoon, of Icarius, and of
Tyndareus. Birth of Helen, x. 4-7. Helen is carried -
off by Theseus, but rescued by Castor and Pollux, x. 7.

li
d 2

SUMMARY

Helen’s suitors and marriage with Menelaus, x. 8-9.
Menelaus’s children, xi. 1. Castor and Pollux, their
combat with Idas and Lynceus, their elevation to the
gods, and their alternations between the upper and lower
worlds, xi. 2.

Electra, daughter of Atlas, her offspring, xii. 1-6.
Tasion and Dardanus and his sons Ilus and Erichthonius.
Tros, son of Erichthonius, and father of Ilus, Assaracus,
and Ganymede,*xii. 1-2. Tus, following a cow, founds
Troy and receives the Palladium. Origin of the Pal-
ladium. Laomedon, son of I[lus, father of Tithonus
and of Priam, xii. 3. Tithonus and the Dawn. Priam’s
children: Aesacus, Hector, Paris, Cassandra, and the
rest, xi. 4-5. Hector and Andromache. Paris and
Oenone, xii. 6. 3

VIL —Tae Famity oF Asopus.
Book III., Chaps. x11. 6—x111. 8.

Asopus’s children, Ismenus, Pelagon, and twenty
daughters, of whom Aegina is carried off by Zeus, xii. 6.
Aeacus, son of Aegina, his righteousness, his prayer for
rain ; father of Peleus and Telamon, who are banished
for the murder of their brother Phocus. Telamon
becomes king of Salamis; father of Ajax and Teucer,
xli. 6=7. Peleus comes to Phthia; joining in the hunt
of the Calydonian boar he accidentally kills Eurytion ; is
purified by Acastus and maligned by Astydamia, wife of
Acastus ; hunts on Mount Pelion and is saved from the
centaurs by Chiron, xiii. 1-3. Marriage of Peleus and
Thetis, xiii. 4-5. The nurture of Achilles (Thetis, Chiron,
Lycomedes), xiii. 6-8. Phoenix, Patroclus, xiii. 8.

IX.—Tue Kines or ATHENS.
Book III., Chaps. x1v. 1—-xv. 9.
1. Cecrops, earth-born. Contest between Athena and
Poseidon for the guardianship of Athens, xiv. 1. Cecrops’s
lii

SUMMARY

children Erysichthon, Agraulus, Herse, Pandrosus (Halir-
rhothius ; trial and acquittal of Ares at the Areopagus),
xiv. 2, Cephalus, son of Herse, and ancestor of Cinyras,
xiv. 3. Adonis, son of Cinyras, loved by Aphrodite,
killed by a boar, xiv. 3-4.

2. Cranaus, earth-born, father of Cranae, Cranaechme,
and Atthis, xiv. 5.

3. Amphictyon, earth-born or son of Deucalion, xiv. 6.

4, Erichthontus, son of Hephaestus by Atthis or Athena,
dedicates an image of Athena on the Acropolis and
institutes the Panathenaic festival, xiv. 6.

5. Pandion, son of Erichthonius : in his reign Demeter
comes to Celeus at Eleusis, and Dionysus comes to Icarius
(death of Erigone), xiv: 7. Pandion’s daughters Procne
and Philomela (Tereus), xiv. 8.

6. Erechtheus, son of Pandion: his priestly brother
Butes, his children, xv. 1. Chthonia. Procris and
Cephalus (Minos), xv. 1. Orithyia and Boreas, xv. 2.
Cleopatra and Phineus, xv. 3. Eumolpus, son of Chione,
xv. 4. Erechtheus, in the war with Eleusis, sacrifices one
of his daughters, and slays Eumolpus, xv. 4-5.

7. Cecrops, son of Erechtheus, xv. 5.

8. Pandion, son of Cecrops, is expelled by the sons of ©
Metion and flies tq Megara, xv. 5.

9. Aegews, son of Pandion, returns to Athens with his
brothers, xv. 5-6, and begets Theseus by Aethra at
Troezen, xv. 6-7. He sends Androgeus, son of Minos,
against the Marathonian bull, xv. 7. Minos makes war
on Megara (Nisus and Scylla) and on Athens, xv. 7-8.
Hyacinth’s daughters are sacrificed at Athens, xv. 8.
Minos imposes on the Athenians a tribute of boys and
girls to be sent annually to the Minotaur (the labyrinth
built by Daedalus), xv. 8-9.

10. Theseus.

X.—THESEUS.
Book 111., Chap. xv1., Epitome, τ. 1-24.

On growing up Theseus quits Troezen for Athens, kills
Periphetes, Sinis, m1. xvi, the Crommyonian sow,

liii

SUMMARY

Sciron, Cercyon, and Damastes, Epitome, i. 1-4. Aegeus,
instigated by Medea, sends Theseus against the Mara-
thonian bull and offers hima cup of poison, 5-6. Theseus,
with the help of Ariadne, conquers the Minotaur, and
flying with Ariadne resigns her to Dionysus in Naxos,
7-9, and on the death of Aegeus succeeds to the kingdom
of Athens, 10-11. Daedalus and his son Icarus escape
from the labyrinth : Icarus falls into the sea, but Daedalus
reaches the court of Cocalus, whose daughters kill Minos,
12-15. Theseus marries an Amazon, and afterwards
Phaedra. Death of Hippolytus, 16-19. Ixion and his
wheel, 20. Battle of the Centaurs and Lapiths, 21 (Zeno-
bius). Caeneus, 22. Theseus goes down to hell with
Pirithous, but is freed by Hercules, and being expelled
from Athens is murdered by Lycomedes, 23-24.

XI.—Tue Famity or PELops,
Epitome, 11. 1-16.

Tantalus in hell, 1. Broteas, 2. Pelops, with the
help of Myrtilus, vanquishes Oenomaus, marries Hippo-
damia, kills Myrtilus, and takes possession of Peloponnese,
3-9. Sons of Pelops: Atreus and Thyestes (the golden
lamb, Aerope, backward journey of the sun, the cannibal
feast, Aegisthus), 10-14. Agamemnon and Menelaus are
brought up by Polyphides and Oeceneus, 15 (Tzetzes).
Agamemnon marries Clytaemnestra, and Menelaus marries
Helen, 16.

XII.—ANTEHOMERICA.
Epitome, 111. 1-35.

Zeus resolves to stir up war, 1. The Apple of Discord
awarded by Paris to Aphrodite. Paris carries off Helen,
and, after tarrying in Phoenicia and Cyprus, returns to
Troy, 2-4. Helen left with Proteus in Egypt, 5. Mene-
laus and Agamemnon summon the kings of Greece to war.
Ulysses feigns madness (death of Palamedes), Cinyras
sends toy ships. The Wine-growers, 6-10.

liv

SUMMARY

Catalogue of the ships, 11-14. The portent at Aulis,
15. Agamemnon and Achilles chosen leaders, 16. The
Mysian war. Telephus wounded by Achilles. Return of
the Greeks, 17-18.

In the tenth year after the rape of Helen the Greeks
again assemble. Telephus, being healed by Achilles,
shows them the way, 19-20. Iphigenia sacrificed to
Artemis at Aulis and transported by the goddess to
Tauris, 21-22. The Greeks arrive at Tenedos 23. Tenes
and his stepmother, 24-25. Tenes killed by Achilles, 26.
Philoctetes, stung by a serpent, is marooned in Lemnos,
27. Ulysses and Menelaus demand the restoration of
Helen, 28. The Greeks land at Troy and put the Trojans
to flight. Death of Protesilaus (Laodamia), Cycnus.
The Trojans besieged, 29-31. Achilles slays Troilus,
captures Lycaon, and having slain Mestor drives off the
herds of Aeneas, 32. List of the towns taken by Achilles,
33. In the tenth year the Trojans receive the help of
allies (list), 34-35.

XITI.—Tauer ‘‘ Titan.”
Epitome, tv. 1-8.

The wrath of Achilles. The combat of Menelaus and
Paris, 1. Diomedes wounds Aphrodite and meets Glaucus
in battle. The combat of Ajax and Hector, 2. The
Greeks, put to flight, send ambassadors to Achilles, 3.
Ulysses and Diomedes slay Dolon, 4, Hector attacks the
ships, 5. The death of Patroclus, 6. Achilles receives
arms from Thetis, puts the Trojans to flight, and slays
Hector. The burial of Patroclus. Priam ransoms the
_ body of Hector, 7-8.

XIV.—PosTHOMERICA.
Epitome, v. 1-25.
Penthesilea slain by Achilles. Thersites (death of
Hippolyte), 1-2. Achilles slays Memnon, but is shot by
lv

SUMMARY

Apollo and Paris, 3. His body and his arms are rescued
by Ajax and Ulysses, 4. The burial of Achilles, 5.
Competition of Ajax and Ulysses for the arms of Achilles.
Death and burial of Ajax, 6-7.

In accordance with a prophecy of Calchas, Ulysses and
Diomedes fetch Philoctetes, who shvots Paris, 8. Quarrel
between Deiphobus and Helenus for the hand of Helen.
By the advice of Calchas, Ulysses captures Helenus on
Mount Ida, and Helenus prophesies to the Greeks con-
cerning the fall of Troy, 9-10. By the advice of Helenus,
the Greeks fetch the bones of Pelops, and Ulysses and
Phoenix bring Neoptolemus from Scyros. Neoptolemus
kills Eurypylus, son of Telephus. Ulysses and Diomedes
steal the Trojan Palladium, 11-13.

By the advice of Ulysses, Epeus fashions the Wooden
Horse, in which the leaders ensconce themselves. The
Greeks leave Sinon behind and depart to Tenedos, 14-15.
The Trojans drag the Horse into the city, and despite the
counsels of Laocoon and Cassandra resolve to dedicate it
to Athena, 16-17. The sons of Laocoon killed by ser-
pents, 18. On a signal given by Sinon the Greeks return.
Helen comes to the Horse and calls to the Greek leaders
(Anticlus), 19. The leaders descend from the Horse and
open the gates to the Greeks, 20. The sack of Troy:
Priam, Glaucus, Aeneas, Helena, Aethra, Cassandra,
21-22. Division of the spoil: the slaughter of Astyanax
and Polyxena, the fortunes of Cassandra, Andromache,
and Hecuba (changed into a dog), Laodice swallowed in
an earthquake. Trial of Ajax for impiety, 23—25.

XV.—THE RETURNS.
Epitome, νι. 1-30.

Quarrel between Agamemnon and Menelaus concerning
the return. Diomedes, Nestor, and Menelaus set out, 1.
Amphilochus, Calchas, Leonteus, Polypoetes, and Poda-
lirius go by land to Colophon, where Calchas is vanquished
by Mopsus in a contest of skill and is buried by his
companions, 2-4.

lvi

SUMMARY

The fleet of Agamemnon is dispersed by a storm oft
Tenos. Shipwreck, death, and burial of Ajax, 5-6.
Many are shipwrecked and perish through the false lights
displayed by Nauplius at Cape Caphereus, 7. Nauplius,
the revenge he takes for the death of his son, 8-11.
Neoptolemus goes by land to Molossia, and by the way
he buries Phoenix. Helenus remains with Deiadamia in
Molossia. Neoptolemus, on the death of Peleus, succeeds.
to the kingdom of Phthia, wrests Hermione from Orestes,
and is killed at Delphi, 12-14. Wanderings of the
leaders who escaped shipwreck at Cape Caphereus, 15,
15abc (Tzetzes).

The loves of Demophon and Phyllis, 16-17. Podalirius
and the oracle, 18. Amphilochus, 19. Virgins sent by
the Locrians for a thousand years to Athena at Troy,
20-22. :

Agamemnon on his return home is murdered by
Aegisthus and Clytaemnestra, 23. Orestes is brought up
by Strophius, and with the help of Pylades murders
Clytaemnestra and Aegisthus. He is tormented by the
Furies, but acquitted at the Areopagus, 24-25. Orestes
with the help of Pylades brings back Iphigenia and the
image of Artemis from Tauris to Greece, 26-27. The
children of Orestes and his death, 28.

After many wanderings Meénelaus arrives in Egypt,
where he recovers Helen from Proteus, and after eight
years returns to Sparta. Dying he is received with
Helen into the Elysian fields, 29-30.

XVI.—THE WANDERINGS oF ULyssEs.
Epitome, vir. 1-40.

Ulysses variously said to have roamed over Libya, or
Sicily, or the Ocean, or the Tyrrhenian Sea, P.

Ulysses, after setting sail from Troy, fights with the
Cicones, 2. The Lotus-eaters, 3. Adventures with the
Cyclops Polyphemus, 4-9. The isle of Aeolus, King of
the Winds, 10-11. The cannibal Laestrygones, 12-13.

lvii

SUMMARY

The enchantress Circe, 14-16. The descent to the nether
world, 17. The Sirens, 18-19. Scylla and Charybdis,
20-21. The oxenof theSun. The shipwreck. Charybdis,
22-23. The island of Calypso. The raft. Alcinous and
the Phaeacians. The return home, 24-25. The suitors
of Penelope (list 27-30), 26-31. Eumaeus. Melanthius.
Irus, 32. The slaughter of the suitors, 33.

Ulysses in Thesprotia performs the rites enjoined by
Tiresias and marries the queen Callidice (Poljporthes),
34-35. Ulysses is killed unwittingly by his son Tele-
gonus. Telegonus takes his fathers body and Penelope
with him to Circe, who transports them to the Islands of
the Blest, 36-37.

Other stories told of Penelope and Ulysses: Penelope
said to have been debauched by Antinous and therefore
sent back to her father Icarius ; at Mantinea she gives
birth to Pan, whom she had by Hermes, 38. Amphi-
nomus slain by Ulysses, because he was said to have
seduced Penelope, 39. Ulysses, sentenced by Neoptole-
mus to banishment for the murder of the suitors,
emigrates to Aetolia, and having there begotten a son
Leontophonus by’the daughter of Thoas he dies in old
age, 40.

lviii

SYMBOLS EMPLOYED IN THE CRITICAL NOTES
(Adopted from R. Wagner’s edition, Leipsic, 1894)

A = Readings of all or most of the MSS. of The Library.
E = Epitoma Vaticana: Vaticanus 950.
S = Sabbaitic fragments: Sabbaiticus-Hierosolymitanus 366.
R = Parisinus 2722 (the archetype). |
ἘΔ = Parisinus 2967.
O = Oxford MS.: Laudianus 55.
B = Readings of the MSS. PR>R¢.
= Palatinus-Vaticanus 52.
R> = Parisinus 1653.
Re = Parisinus 1658.
C = Readings of the MSS. VLTN.
V = Vaticanus 1017.
L = Laurentianus plut. LX. 29.
N = Neapolitanus 204 (III. A 1).
T = Taurinensis CIT. 11.
{ ] Passages enclosed in these brackets are probably
spurious.
< > Passages enclosed in these brackets are not in the-

existing manuscripts of Apollodorus, but were
probably written by him.

lix

APOLLODORUS

THE LIBRARY

VOL. I.

AITTOAAOAQPOY
BIBAIO@HKH

A

I. Οὐρανὸς πρῶτος τοῦ παντὸς ἐδυνάστευσε
κόσμου. γήμας δὲ Γῆν ἐτέκνωσε πρώτους τοὺς
ἑκατόγχειρας προσαγορευθέντας, Βριάρεων ΤΓύηνϊ
Κόττον, of μεγέθει τε ἀνυπέρβλητοι καὶ δυνάμει
καθειστήκεσαν, χεῖρας μὲν ἀνὰ ἑκατὸν κεφαλὰς
δὲ ἀνὰ πεντήκοντα ἔχοντες. μετὰ τούτους δὲ

1 γύγην C, schol. Plato, Laws, vii. p. 795 c.

1 According to Hesiod (Theog. 126 sqq.), Sky (Uranus)
was a son of Earth (Gaia), but afterwards lay with his own
mother and had by her Cronus, the giants, the Cyclopes, and
80 forth. As to the marriage of Sky and Earth, see the
fragment of the Chrysippus of Euripides, quoted by Sextus
Empiricus, p. 751, ed. Bekker (T'ragicorum Graecorum Frag-
menta, ed. A. Nauck,? Leipsic, 1889, p. 633) ; Lucretius i.
250 sq., ii. 991 sqqg. ; Virgil, Georg. ii. 325 δ8ηᾳφ. The myth
of such a marriage is widespread among the lower races.
See E. B. Tylor, Primitive Culture? (London, 1873), i. 321
8qq., ii. 270 sqq. For example, the Ewe people of Togo-land,
in West Africa, think that the Earth is the wife of the Sky,
and that their marriage takes place in the rainy season,
when the rain causes the seeds to sprout and bear fruit.
These fruits they regard as the children of Mother Earth,
who in their opinion is the mother also of men and of gods,
see J. Spieth, Die Ewe-Stdmme (Berlin, 1906), pp. 464, 548.
In the regions of the Senegal and the Niger it is believed

2

APOLLODORUS
THE LIBRARY

BOOK I

I. Sxy was the first who ruled over the whole
world.!. And having wedded Earth, he begat first
the Hundred-handed, as they are named: Briareus,
Gyes, Cottus, who were unsurpassed in size and
might, each of them having a hundred hands and fifty
heads. After these, Earth bore him the Cyclopes,

that the Sky-god and the Earth-goddess are the parents of
the principal spirits who dispense life and death, weal and
woe, among mankind. See Maurice Delafosse, Haut-Sénégal-
Niger (Paris, 1912), iii. 173 sqgg. Similarly the Manggerai, a

ople of West Flores, in the Indian Archipelago, personify
Sky and Earth as husband and wife ; the consummation of
their marriage is manifested in the rain, which fertilizes
Mother Earth, so that she gives birth to her children, the
produce of the fields and the fruits of the trees. The sky is
called langit ; it is the male power: the earth is called alang ;
it is the female power. Together they form a divine couple,
called Moerit Kraéng. See H. B. Stapel, ‘‘Het Manggér-
aische Volk (West Flores),” Tijdschrift voor Indische Taal-
Land- en Volkenkunde, lvi. (Batavia and the Hague, 1914),
p. 163.

2 Compare Hesiod, Theog. 147 sqq. Instead of (tyes, some
MSS. of Hesiod read Gyges, and this form of the name is
supported by the Scholiast on Plato, Laws, vii. p. 7950.
Compare Ovid, Fasti, iv. 593; Horace, Odes, ii. 17. 14, iii.
4. 69, with the commentators.

3
B 2

~

APOLLODORUS

αὐτῷ τεκνοῖ Γἢ Κύκλωπας, “Apyny! Στερόπην
Βρόντην, ὧν ὅκαστος εἶχεν ἕνα ὀφθαλμὸν ἐπὶ τοῦ
μετώπου. ἀλλὰ τούτους μὲν Οὐρανὸς δήσας εἰς
Τάρταρον ἔρριψε (τόπος δὲ οὗτος ἐρεβώδης ἐστὶν
ἐν “ Acbou, τοσοῦτον ἀπὸ γῆς ἔχων 9 aa ὅσον
ἀπ᾽ οὐρανοῦ γῆ), τεκνοῖ δὲ αὖθις ἐκ Τῆς παῖδας
μὲν τοὺς Τιτᾶνας προσαγορευθέντας, ᾿Ωκεανὸν
Κοῖον Ὑπερίονα Kpetov ᾿Ιαπετὸν καὶ νεώτατον 5
ἁπάντων Κρόνον, ἀν αίρας δὲ τὰς κληθείσας
Τιτανίδας, Τηθὺν Ῥέαν Θέμιν Μνημοσύνην Φοί-
βην Διώνην Θείαν.

3 le) \ A 3 Ὁ 3 ’ Ὁ 3

Αγανακτοῦσα δὲ Γῆ ἐπὶ τῇ ἀπωλείᾳ τῶν εἰς
Τάρταρον ῥιφέντων ὃ παίδων πείθει τοὺς Τιτᾶνας
ἐπιθέσθαι τῷ πατρί, καὶ δίδωσιν ἀδαμαντίνην
ἅρπην Κρόνῳ. οἱ δὲ ᾽Ωκεανοῦ χωρὶς ἐπιτίθενται,
καὶ Κρόνος ἀποτεμὼν τὰ αἰδοῖα τοῦ πατρὸς εἰς
τὴν θάλασσαν ἀφίησεν. ἐκ δὲ τῶν σταλαγμῶν
τοῦ ῥέοντος αἵματος ἐρινύες ἐγένοντο, ᾿Αληκτὼ
Τισιφόνη Μέγαιρα. τῆς δὲ ἀρχῆς ἐκβαλόντες

1 “Apynv Heyne: ἅρπην EA.

2 νεώτατον KOR*: γεννεώτατον BT : γενναιότατον VLN.
δ διφέντων E: ῥιφθέντων A.

1 Compare Hesiod, T’heog. 139 sqq.

2 Compare Hesiod, 7'heog. 617 sqq. and for the description
of Tartarus, 717 sgqg. According to Hesiod, a brazen anvil
would take nine days and nights to fall from heaven to earth,
and nine days and nights to fall from earth to Tartarus.

8 Compare Hesiod, Theog. 132 sqgg. who agrees in describ-
ing Cronus as the youngest of the brood. As Zeus, who
succeeded ‘his father Cronus on the heavenly throne, was
likewise the youngest of his family (Hesiod, 7’heog. 453 sqq.),
we may conjecture that among the ancient Greeks or their
ancestors inheritance was at one time regulated by the
custom of ultimogeniture or the succession of the youngest,
as to which see Folk-Lore in the Old Testament, i. 429 sqq.

4

THE LIBRARY, I. 1. 2-4

to wit, Arges, Steropes, Brontes,' of whom each had
one eye on his forehead. But them Sky bound and
cast into Tartarus, a gloomy place in Hades as far
distant from earth as earth is distant from the sky.?
And again he begat children by Earth, to wit, the
Titans as they are named: Ocean, Coeus, Hyperion,
Crius, Iapetus, and, youngest of all, Cronus; also
daughters, the Titanides as they are called: Tethys,
Rhea, Themis, Mnemosyne, Phoebe, Dione, Thia.®
But Earth, grieved at the destruction of her chil-
dren, who had been cast into Tartarus, persuaded
the Titans to attack their father and gave Cronus
an adamantine sickle. And they, all but Ocean,
attacked him, and Cronus cut off his father’s
genitals and threw them into the sea; and from
the drops of the flowing blood were born Furies,
to wit, Alecto, Tisiphone, and Megaera.* And,
having dethroned their father, they brought up their

In the secluded highlands of Arcadia, where ancient customs
and traditions lingered long, King Lycaon is said to have
been succeeded by his youngest son. See Apollodorus, iii. 8. 1.

“Compare Hesiod, Theog. 156-190. Here Apollodorus
follows Hesiod, according to whom the Furies sprang,
not from the genitals of Sky which were thrown into the
sea, but from the drops of his blood which fell on Earth
and impregnated her. The sickle with which Cronus did
the deed is said to have been flung by him into the
sea at Cape Drepanum in Achaia (Pausanias, vii. 23. 4).
The barbarous story of the mutilation of the divine father by
his divine son shocked the moral sense of later ages. See
Plato, Republic, ii. pp..377 &-378 a, Huthyphro, pp. 55-64 ;
Cicero, De natura deorum, ii. 24. 63 sqqg. Andrew Lang
interpreted the story with some probability as one of a
world-wide class of myths intended to explain the separation
of Earth and Sky. See his Custom and Myth (London, 1884),
pp. 45 8qq. ; ed as to myths of the forcible separation of
aot and Earth, see E. B. Tylor, Primitive Culture’, i.

864.

5

APOLLODORUS

Tous τε καταταρταρωθέντας ἀνήγαγον ἀδελφοὺς
καὶ τὴν ἀρχὴν Κρόνῳ παρέδοσαν.

‘O δὲ τούτους μὲν «ἐν» τῷ Ταρτάρῳ πάλιν
δήσας καθεῖρξε, τὴν δὲ ἀδελφὴν Ῥέαν γήμας,
ἐπειδὴ Γῆ τε καὶ Οὐρανὸς ἐθεσπιῴδουν αὐτῷ
λέγοντες ὑπὸ παιδὸς ἰδίον τὴν ἀρχὴν ἀφαιρεθή-
σεσθαι, κατέπινε τὰ γεννώμενα. καὶ πρώτην μὲν
γεννηθεῖσαν Ἑστίαν κατέπιεν, εἶτα Δήμητραν
καὶ “Ἥραν, μεθ᾽ ἃς Πλούτωνα καὶ Ποσειδῶνα.
ὀργισθεῖσα δὲ ἐπὶ τούτοις Ῥέα παραγίνεται μὲν
εἰς Κρήτην, ὁπηνίκα τὸν Δία ἐγκυμονοῦσα ἐτύγ-
χανε, γεννᾷ δὲ ἐν ἄντρῳ τῆς Δίκτης Δία. . καὶ
τοῦτον μὲν δίδωσι τρέφεσθαι Kovpnat τε καὶ ταῖς
Medtocéws) παισὶ νύμφαις, ᾿Αδραστείᾳ τε καὶ
Ἴδῃ. αὗται μὲν οὖν τὸν παῖδα ἔτρεφον τῷ τῆς
᾿Αμαλθείας γάλακτι, οἱ δὲ Κούρητες ἔνοπλοι ἐν

1 Μελισσέως Zenobius, Cent. ii. 48: μελισσέων EA.

1 Compare Hesiod, Theog. 453-467.

2 According to Hesiod, Rhea gave birth to Zeus in Crete,
and the infant god was hidden in a cave of Mount Aegeum
(Theog. 468-480). Diodorus Siculus (v. 70) mentions the
legend that Zeus was born at Dicte in Crete, and that the

od afterwards founded a city on the site. But according to
Disdorus, or his authorities, the child was brought up in a
cave on Mount Ida. The ancients were not agreed as to
whether the infant god had been reared on Mount Ida or Mount
Dicte. Apollodorus declares for Dicte, and he is supported
by Virgil (Georg. iv. 153), Servius (on Virgil, Aen. iti. 104),
and the Vatican Mythographers (Scriptores rerum mythi-
carum Latini, ed. G. H. Bode, Cellis, 1834, vol. i. pp. 34, 79,
First Vatican Mythographer, 104, Second Vatican Mytho-
rapher, 16). On the other hand the claim of Mount Ida is
avoured by Callimachus (Hymzn, i. 51), Ovid (Fast, iv. 207),
and Lactantius Placidus (on Statius, Τοῦ. iv. 784). The
wavering of tradition on this point is indicated by Apollo-

6

THE LIBRARY, I. 1. 4-7

brethren who had been hurled down to Tartarus,
and committed the sovereignty to Cronus.

But he again bound and shut them up in Tartarus,
and wedded his sister Rhea; and since both Earth and
Sky foretold him that he would be dethroned by his
own son, he used to swallow his offspring at birth.
His first-born Hestia he swallowed, then Demeter and
Hera, and after them Pluto and Poseidon.! Enraged
at this, Rhea repaired to Crete, when she was big
with Zeus, and brought him forth in a cave of Dicte.?
She gave him to the Curetes and to the nymphs
Adrastia and Ida, daughters of Melisseus, to nurse.
So these nymphs fed the child on the milk of
Amalthea ;* and the Curetes in arms guarded the

dorus, who while he calls the mountain Dicte, names one of
the god’s nurses Ida.

* As to the nurture of Zeus by the aye see Calli-
machus, Hymn i. 46 sqq.; Diodorus Siculus, v. 70. 2 8g. ;
Ovid, Fastt, v. 111 8qa- ; Hyginus, Fab. 139; id. Astronom.
li. 13; Servius, on Virgil, Aen. iii. 104; Lactantius Placidus,
on Statius, Zheb. iv. 784; Scriptores rerum mythicarum
Latint, ed. G. H. Bode, vol. i. pp. 34, 79 (First Vatican
Mythographer, 104; Second Vatican Mythographer, 16).
According to Callimachus, Amalthea was a goat. Aratus
also reported, if he did not believe, the story that the
supreme god had been suckled by a goat (Strabo, viii. 7. 5,
p. 887), and this would seem to have been the common
opinion (Diodorus Siculus, v. 70. 3; Hyginus, Astronom. ii.
13; Second Vatican ren A aoa 16). According to one
account, his nurse Amalthea hung him in his cradle on a tree
‘in order that he might be found neither in heaven nor on
earth nor in the sea” (Hyginus, Fab. 139). Melisseus, the
father of his nurses Adrastia and Ida, is said to have been a
Cretan king (Hyginus, Astronom. ii. 13); but his name is
probably due to an attempt to rationalize the story that the
infant Zeus was fed by bees. See Virgil, Georg. i. 149 sqq.
with the note of Servius on v. 153; First Vatican Mytho-
grapher, 104 ; Second Vatican Mythographer, 16.

7

APOLLODORUS

τῷ ἄντρῳ τὸ βρέφος φυλάσσοντες τοῖς δόρασι
τὰς ἀσπίδας συνέκρουον, ἵνα μὴ τῆς τοῦ παιδὸς
φωνῆς ὁ Κρόνος ἀκούσῃ. Ῥέα δὲ λίθον σπαρ-
γανώσασα δέδωκε Κρόνῳ καταπιεῖν ὡς τὸν
γεγεννημένον παῖδα.

II. ᾿Επειδὴ δὲ Ζεὺς ἐγενήθη τέλειος, λαμβάνει
Μῆτιν τὴν ᾽Ωκεανοῦ συνεργόν, ἣ δίδωσι Κρόνῳ
καταπιεῖν φάρμακον, ὑφ᾽ οὗ ἐκεῖνος ἀναγκασθεὶς
πρῶτον μὲν ἐξεμεῖ τὸν λίθον, ἔπειτα τοὺς παῖδας
ods κατέπιε' μεθ᾽ ὧν Ζεὺς τὸν πρὸς Κρόνον καὶ
Τιτᾶνας ἐξήνεγκε πόλεμον. μαχομένων δὲ αὐτῶν

1 ἐγενήθη EB: ἐγεννήθη Rec.

1 As tothe Curetes in their capacity of guardians of the
infant Zeus, see Callimachus, Hymn, i. 52 sqq.; Strabo, x.
3. 11, p. 468; Diodorus Siculus, v. 70, 2-4; Lucretius, ii.
633-639 ; Virgil, Georg. iii. 150 sg.; Ovid, Fasti, iv. 207 sqq.;
Hyginus, Fab. 139; Servius, on Virgil, Aen. iii. 104; Lac-
tantius Placidus, on Statius, Zheb. iv. 784; Scrsptores rerum
mythicarum Latini, ed. G. H. Bode, vol. i. pp. 34, 79 (First
Vatican Mythographer, 104 ; Second Vatican Mochovranher,
16). The story of the way in which they protected the divine
infant from his inhuman parent by clashing their weapons
may reflect a real custom, by the observance of which human
parents endeavoured to guard their infants against the
assaults of demons. See folk-lore in the Old Testament, iii.
472 sqq.

3 ἣν to the trick by which Rhea saved Zeus from the maw
of his father Cronus, see Hesiod, 7'heog. 485 sqq.; Pausanias,
viii. 36. 3, ix. 9. 7, ix. 41. 6, x. 24.6; Ovid, Fasétz, iv. 199-
206 ; Hyginus, Fab. 139; Servius, on Virgil, Aen. iii. 104 ;
Lactantius Placidus, on Statius, 7heb. iv. 784; Scriptores
rerum mythicarum Latins, ed. G. H. Bode, vol. i. pp. 34, 79
(First Vatican Mythographer, 104; Second Vatican Mytho-
grapher, 16). The very stone which Cronus swallowed and
afterwards spewed out was shown at Delphi down to the
second century of our era; oil was daily poured on it, and on

8

THE LIBRARY, L.1. 7-0. 1

babe in the cave, clashing their spears on their
shields in order that Cronus might not hear the
child’s voice.! But Rhea wrapped a stone in swaddling
clothes and gave it to Cronus to swallow, as if it
were the new-born child.”

II. But when Zeus was full-grown, he took Metis,
daughter of Ocean, to help him, and she gave Cronus
a drug to swallow, which forced him to disgorge first
the stone and then the children whom he had swal-
lowed,? and with their aid Zeus waged the war
against Cronus and the Titans. They fought for

festival days unspun wool was laid on it (Pausanias, x. 24. 6).
We read that, on the birth of Zeus’s elder brother Poseidon,
his mother Rhea saved the baby in like manner by giving his
father Cronus a foal to swallow, which the deity seems to
have found more digestible than the stone, for he is not said
to have spat it out again (Pausanias, viii. 8.2). Phalaris, the
notorious tyrant of Agrigentum, dedicated in the sanctuar
of Lindian Athena in Rhodes a bow] which was enriched wit
a relief representing Cronus in the act of receiving his children
at the hand of Rhea and swallowing them. An inscription
on the bowl set forth that it was a present from the famous
artist Daedalus to the Sicilian king Cocalus. These things
we learn from a long inscription which was found in recent
years at Lindus: it contains an inventory of the treasures
preserved in the temple of Athena, together with historical
notes upon them. See Chr. Blinkenberg, La Chronique
du temple Lindien (Copenhagen, 1912), p. 332 (Académie
Royale des Sctences et des Lettres de Danemark, Hxtrait du
Bulletin de Vannée 1912, No. 5-6).

3 As to the disgorging of his offspring by Cronus, see
Hesiod, Theog. 493 sqq., who, however, says nothing about
the agency of Metis in administering an emetic, but attributes
the stratagem to Earth (Gaia).

4 As to the war of Zeus on the Titans, see Hesiod, Theog.
617 sqqg.; Horace, Odes, iii. 4. 42 sgqg.; Hyginus, Fab. 118.

9

APOLLODORUS

3 ‘ δέ e TH “a An 4 A ’
ἐνιαυτοὺς δέκα ἡ Γῆ τῷ Διὶ ἔχρησε τὴν νίκην,
τοὺς καταταρταρωθέντας ἂν ἔχῃ συμμάχους" ὁ
‘ “ “A
δὲ τὴν φρουροῦσαν αὐτῶν τὰ δεσμὰ Κάμπην
ἀποκτείνας ἔλυσε. καὶ Κύκλωπες τότε Διὶ μὲν
/
διδόασι βροντὴν καὶ ἀστραπὴν καὶ κεραυνόν,
4 A
Πλούτωνι δὲ κυνέην, Ποσειδῶνι δὲ τρίαιναν"
οἱ δὲ τούτοις ὁπλισθέντες κρατοῦσι Τιτάνων, καὶ
καθείρξαντες αὐτοὺς ἐν τῷ Ταρτάρῳ τοὺς ἑκατόγ-
χείρας κατέστησαν 3 φύλακας. αὐτοὶ δὲ διακλη-
ροῦνται περὶ τῆς ἀρχῆς, καὶ Naryxavet Ζεὺς μὲν
τὴν ἐν οὐρανῷ δυναστείαν, Ποσειδῶν δὲ τὴν ἐν
4 4 \ ? “
θαλάσσῃ, Ἰ]λούτων δὲ τὴν ἐν “Αἰδου.
3 4 de T lA ΝΜ) 3 le) \
Ἐγένοντο δὲ Τιτάνων ἔκγονοι ᾽Ωκεανοῦ μὲν καὶ
Τηθύος 'Oxeavides,® ᾿Ασία Στὺξ ᾿Ηλέκτρα Δωρὶς

1 κυνέην Εἰ : κνανέην A.

3 κατέστησαν E: καθίστασαν A, καθιστᾶσι Bekker. See
R. Wagner, ὥριέοηια Vaticana, p. 84.

3'The MSS. add τρισχίλιαι (A) or τρισχίλιοι (KE). The
ie seems to have been interpolated from Hesiod, T'heog.

4.

1 The most ancient oracle at Delphi was said to be that of
Earth ; in her office of prophetess the goddess was there
succeeded by Themis, who was afterwards displaced by
Apollo. See Aeschylus, Eumenides, 1 sqq.; Pausanias, x. 5.
5 sq. It is said that of old there was an oracle of Earth at
Olympia, but it no longer existed in the second century of our
era. See Pausanias, v. 14. 10. At Aegira in Achaia the
oracles of Earth were delivered in a subterranean cave by
a priestess, who had previously drunk bull’s blood as a means
of inspiration. See Pliny, Nat. Hist. xxviii. 147 ; compare
Pausanias, vii. 25. 13. In the later days of antiquity the
oracle of Earth at Delphi was explained by some philosophers
on rationalistic principles: they suposed that the priestess
was thrown into the prophetic trance by natural exhalations
from the ground, and they explained the decadence of the

Io

THE LIBRARY, I. 1. 1-2

ten years, and Earth prophesied victory! to Zeus if
he should have as allies those who had been hurled
down to Tartarus. So he slew their gaoleress Campe,
and loosed their bonds. And the Cyclopes then gave
Zeus thunder and lightning and a thunderbolt,? and
on Pluto they bestowed a helmet and on Poseidon
a trident. Armed with these weapons the gods
overcame the Titans, shut them up in Tartarus, and
appointed the Hundred-handers their guards ;* but
they themselves cast lots for the sovereignty, and
to Zeus was allotted the dominion of the sky, to
Poseidon the dominion of the sea, and to Pluto the
dominion in Hades.‘

Now to the Titans were born offspring: to Ocean
and Tethys were born Oceanids, to wit, Asia, Styx,

oracle in their own time by the gradual cessation of the
exhalations. The theory is scouted by Cicero. See Plutarch,
De defectu oraculorum, 40 sqq. ; Cicero, De divinatione, i. 19.
38, i. 36. 79, ii. 57. 117. A similar theory is still held by
wizards in Loango, on the west coast of Africa; hence in
order to receive the inspiration they descend into an artificial
pit or natural hollow and remain there for some time, absorb-
ing the blessed influence, just as the Greek priestesses for a
similar purpose descended into the oracular caverns at Aegira
and Delphi. See Die Loango Expedition, iii. 2, von Dr. E.
Pechuél-Loesche (Stuttgart, 1907), p. 441. As to the oracular
cavern at Delphi and the inspiring exhalations which were
supposed to emanate from it, see Diodorus Siculus, xvi. 26;
Strabo, ix. 3. 5, p. 419; Pausanias, x. 5. 7; Justin, xxiv. 6.
6-9. That the Pythian priestess descended into the cavern
to give the oracles appears from an expression of Plutarch
(De defectu oraculorum, 51, κατέβη μὲν εἰς τὸ μαντεῖον). As to
the oracles of Earth in antiquity, see A. Bouché-Leclercgq,
Histotre de la Divination dans I’ Antiquité, ii. 251 sqq.; L. R.
Farnell, The Cults of the Greek States, iii. 8 sqq.

2 Compare Hesiod, Theog. 501-506.

8 Compare Hesiod, Theog. 717 sqq.

ὁ Compare Homer, Jl. xv. 187 sqq.; Plato, Gorgias, p. 523a.

I!

APOLLODORUS

Εὐρονόμη [Apderpirn] Μῆτις, Κοίου δὲ καὶ
Φοίβης ᾿Αστερία καὶ Λητώ, Ὑπερίονος δὲ καὶ
Θείας ᾿Ηὼς “Ἥλιος Σελήνη, Κρείου δὲ καὶ Εὐρυ-
βίας τῆς Πόντου ᾿Αστραῖος Πάλλας “Πέρσης,
8 Ἰαπετοῦ δὲ καὶ ᾿Ασίας 1 ἤΑτλας, ὃς ἔχει τοῖς
ὦμοις τὸν οὐρανόν, καὶ Προμηθεὺς καὶ Ἔπι-
μηθεὺς καὶ Μενοίτιος, ὃν κεραυνώσας ἐν τῇ
4 τιτανομαχίᾳ Ζεὺς κατεταρτάρωσεν. ἐγένετο δὲ καὶ
Κρόνου καὶ Φιλύρας Χείρων διφυὴς Κένταυρος,
᾽ἮΟοῦς δὲ καὶ ᾿Αστραίου ἄ ἄνεμοι καὶ ἄστρα, Πέρσου
δὲ καὶ ᾿Αστερίας Ἑκάτη, Πάλλαντος. δὲ καὶ
δ Στυγὸς ἷ Νίκη Κράτος Ζῆλος Βία. τὸ δὲ τῆς
Στυγὸς ὕδωρ ἐκ πέτρας ἐν “Αἰδου ῥέον Ζεὺς
ἐποίησεν ὅρκον, ταύτην αὐτῇ τιμὴν διδοὺς ἀνθ᾽
ὧν αὐτῷ κατὰ Τιτάνων μετὰ τῶν τέκνων συνε-
μάχησε.
ὃ Ifdvrov δὲ καὶ Τῆς Φόρκος * Θαύμας Νηρεὺς

1 The MSS. add τῶν ᾽Ωκεανοῦ, which Heyne, Westermann
Miller, and Bekker alter into τῆς ᾽Ωκεανοῦ.

2 Φόρκος Heyne, Miller, Bekker, Hercher, (compare ii.
4. 2): Φόρκυς A.

1 Compare Hesiod, Theog. 346-366, who mentions all the
Oceanids named by Apollodorus except Amphitrite, who was
a Nereid. See Apollodorus, i. 2.7; Hesi , Theog. 243.

2 As to the offspring of Coeus and Phoebe, see Hesiod,
Theog. 404 sqq.

8. As to the offspring of Hyperion and Thia, see Hesiod,
Theog. 371 sqq.

4 As to the offspring of Crius and Eurybia, see Hesiod,
Theog. 375 sqq.

5 As to the offspring of Iapetus and Asia, see Hesiod,
Theog. 507-520.

6 It is said that Cronus assumed the shape of a horse when
he consorted with Philyra, and that, we are told, was why

12

THE LIBRARY, I. π΄. 2-6

Electra, Doris, Eurynome, Amphitrite, and Metis ; 3
to Coeus and Phoebe were born Asteria and La-
tona ; 3 to Hyperion and Thia were born Dawn, Sun,
and Moon; to Crius and Eurybia, daughter of Sea
(Pontus), were born Astraeus, Pallas, and Perses ; 4
to Iapetus and Asia was born Atlas, who has the sky
on his shoulders, and Prometheus, and Epimetheus,
and Menoetius, he whom Zeus in the battle with the
Titans smote with a thunderbolt and hurled down to
Tartarus.©5 And to Cronus and Philyra was born
Chiron, a centaur of double form;® and-.to Dawn
and Astraeus were born winds and stars;? to Perses
and Asteria was born Hecate ;® and to Pallas and
Styx were born Victory, Dominion, Emulation, and
Violence. But Zeus caused oaths to be sworn by
the water of Styx, which flows from a rock in Hades,
bestowing this honour on her because she and
her children had fought on his side against the
Titans.!° |

And to Sea (Pontus) and Earth were born Phorcus,
Chiron was born a centaur, half-man, half-horse. See
Scholiast on Apollonius Rhodius, Argon. i. 554.

7 As to the offspring of Dawn and Astraeus, see Hesiod,
Theog. 378 sqq.

8 As to this parentage of Hecate, see Hesiod, Theog.
409 sqq. But the ancients were not agreed on the subject.
See the Scholiast on Apollonius Rhodius, Argon. iii.467. He
tells us that according to the Orphic hymns, Hecate was a
daughter of Deo; according to Bacchylides, a daughter of
Night ; according to Musaeus, a daughter of Zeus and Asteria ;
and according to Pherecydes, a daughter of Aristaeus.

® For this brood of abstractions, the offspring of Styx and
Lie see Hesiod, Theog. 383 sqq.; Hyginus, Fab. p. 30, ed.

unte.

10 Compare Hesiod, T'heog. 389-403. As to the oath by the
water of Styx, see further Hesiod, Theog. 775 sqq.; compare
Homer, Jl. xv. 37 8q., Od. v. 186 8qg.; Homeric Hymn to
Apollo, 86 sq.

13

APOLLODORUS

Εὐρυβία Κητώ. Θαύμαντος μὲν οὖν καὶ Ἠλέκτρας"
Ἶρις καὶ ἅρπυιαι,᾽ Δελλὼ «καὶ; ᾽Ωκυπέτη, Φόρκου
δὲ καὶ Κητοῦς Φορκίδες «καὶ; Γοργόνες, περὶ ὧν
7 ἐροῦμεν ὅταν τὰ κατὰ Περσέα λέγωμεν, Νηρέως δὲ
καὶ Δωρίδος ῖ Νηρηΐδες, ὧν τὰ ὀνόματα Κυμοθόη
Σπειὼ Γλαυκονόμη Ναυσιθόη ‘Adin, Ἐ!ρατὼ Σαὼ
᾿Αμφιτρίτη Εὐνίκη Θέτις, Εὐλιμένη ᾿Αγαύη Εὐ-
δώρη Δωτὼ Φέρουσα, Γαλάτεια ᾿Ακταίη Ποοντομέ-
δουσα ἽἹπποθόη Λυσιάνασσα, Κυμὼ ᾿Ηιόνη ᾿Αλι-
μήδη Πληξαύρη Εὐκράντη, Πρωτὼ Καλυψὼ
Πανόπη Κραντὼ Νεύμηρις, Ἱππονόη Ἰάνειρα
Πολυνόμη Αὐτονόη Μελίτη,Σ Διώνη Νησαίη Δηρὼ
Εὐαγόρη Ψαμάθη, Εὐμόλπη Ἰόνη Δυναμένη Κητὼ
Λιμνώρεια.
111. Ζεὺς δὲ γαμεῖ μὲν Ἥραν, καὶ τεκνοῖ
Ηβην Ἐϊλείθνιαν “Apny,? μίγνυται δὲ πολλαῖς
θνηταῖς τε καὶ ἀθανάτοις γυναιξίν. ἐκ μὲν οὖν
Θέμιδος τῆς Οὐρανοῦ γεννᾷ θυγατέρας ὥρας,
Εἰρήνην Εὐνομίαν Δίκην, μοίρας, Κλωθὼ Λάχεσιν
Ατροπον, ἐκ Διώνης δὲ ᾿Αφροδίτην, ἐξ Εὐρυνόμης

1 The MSS. add τῶν ᾽Ωκεανοῦ, which Heyne, Westermann,
Miiller, and Bekker alter into τῆς ᾽Ωκεανοῦ.

3 Μελίτη Heyne, comparing Hesiod, Theog. 246, Homer,
Il. xviii. 42, etc.: Μελίη A.

3 "Ἄρην Gale: ἄργην R: ἀργὴν Εἰ : dpyny B.

ὁ γῆς E: τοῦ A.

—
Ω

1.ΑΒ to the offspring of Sea (Pontus, conceived as mascu-
line) and Earth (conceived as feminine), see Hesiod, T'heog.
233 sqq.; Hyginus, Fab. p. 28, ed. Bunte.

2 As to the offspring of Thaumas and Electra, see Hesiod,

Theog. 265 sqq.
* As to the parentage of the Phorcids and Gorgons, see

14

THE LIBRARY, I. τι. 6—m. 1

Thaumas, Nereus, Eurybia, and Ceto.1 Now to
Thaumas and Electra were born Iris and the Harpies,
Aello and Ocypete ;? and to Phorcus and Ceto were
born the Phorcids and Gorgons,? of whom we shall
speak when we treat of Perseus. To Nereus and
Doris were born the Nereids,* whose names are
Cymothoe, Spio, Glauconome, Nausithoe, Halie,
Erato, Sao, Amphitrite, Eunice, Thetis, Eulimene,
Agave, Eudore, Doto, Pherusa, Galatea, Actaea,
Pontomedusa, Hippothoe, Lysianassa, Cymo, Eione,
Halimede, Plexaure, Eucrante, Proto, Calypso,
Panope, Cranto, Neomeris, Hipponoe, Ianira, Poly-
nome, Autonoe, Melite, Dione, Nesaea, Dero,
Evagore, Psamathe, Eumolpe, Ione, Dynamene, Ceto,
and Limnoria.

III. Now Zeus wedded Hera and begat Hebe,
llithyia, and Ares,® but he had intercourse with many
women, both mortals and immortals. By Themis,
daughter of Sky, he had daughters, the Seasons, to
wit, Peace, Order, and Justice; alsothe Fates, to wit,
Clotho, Lachesis, and Atropus;® by Dione he had

Hesiod, Theog. 270 sqq.; Hyginus, Fab. p. 29, ed. Bunte.
As to the monsters themselves, see Apollodorus, ii. 4. 2 aq.

4 For lists of Nereids, see Homer, 1}. xviii. 38-49 ; Hesiod,
Theog. 240-264 ; Homeric Hymn to Demeter, 417-423 ; Virgil,
Georg. iv. 334-344; Hyginus, Fab. pp. 28 sq., ed. Bunte.

5 As to the offspring of Zeus and Hera, see Homer JI. v.
889 sqq. (Ares), xi. 270 sq. (Ilithyia), Od. xi. 603 sg. (Hebe) ;
Hesiod, Theog. 921 sqq. According to Hesiod, Hera was the
last consort whom Zeus took to himself; his first wife was
Metis, and his second Themis (Theog. 886, 901, 921).

6 For the daughters of Zeus and Themis, see Hesiod,
Theog. 901 sqq.

15

APOLLODORUS

δὲ τῆς ᾽Ωκεανοῦ χάριτας, ᾿Αγλαΐην Εὐφροσύνην
Θάλειαν, ἐκ δὲ Στυγὸς Περσεφόνην, ἐκ δὲ Μνη-
μοσύνης μούσας, πρώτην μὲν Καλλιόπην, εἶτα
Κλειὼ Μελπομένην Εὐτέρπην ᾿Ερατὼ Τερψι-
χόρην Οὐρανίαν Θάλειαν Πολυμνίαν.

Καλλιόπης μὲν οὖν καὶ Οἰάγρου, κατ᾽ ἐπί-
κλησιν δὲ ᾿Απόλλωνος, Λίνος, ὃν Ἡρακλῆς
ἀπέκτεινε, καὶ ᾿Ορφεὺς ὁ ἀσκήσας κιθαρῳδίαν, ὃς
ἄδων ἐκίνει λίθους τε καὶ δένδρα. ἀποθανούσης δὲ

ὑρυδίκης τῆς γυναικὸς αὐτοῦ, δηχθείσης ὑπὸ
ὄφεως, κατῆλθεν εἰς “Αὐδου θέλων ἀνάγειν; αὐτήν,

1 ἀνάγειν Heyne: ἀγαγεῖν A.

1 As to Dione, mother of Aphrodite, see Homer, 11. v. 370
8qq-; Euripides, Helena, 1098; Hyginus, Fab. p. 30, ed.
Bunte. Hesiod represents Aphrodite as born of the sea-foam
which gathered round the severed genitals of Sky (Uranus).
See Hesiod, Theog. 188 sqq. ,

2 As to the parentage of the Graces, see Hesiod, Theog.
907 sqq.; Pausanias, ix. 35.5; Hyginus, Fab. p. 30, ed. Bunte.

3 According to the usual account, the mother of Persephone
was not Styx but Demeter. See Hesiod, Theog. 912 sq.;
Homeric Hymn to Demeter, 1 sqq.; Pausanias, viii. 37. 9 ;
Hyginus, Fab. p. 30, ed. Bunte.

4 As to the names and parentage of the Muses, see Hesiod,
Theog. 75 sqq., 915 sqq.

5 Accounts differ as to the parentage of Linus. According
to one, he was a son of Apollo by the Muse Urania (Hyginus,
Fab. 161); according to another, he was a son of Apollo
by Psamathe, daughter of Crotopus (Pausanias, ii. 19. 8) ;
according to another, he was a son of Apollo by Aethusa,
daughter of Poseidon (Contest of Homer and Hesiod, p. 570,
ed. Evelyn-White, Loeb Classical Library); according to
another, he was a son of Magnes by the Muse Clio (Tzetzes,
Schol. on Lycophron, 831).

65 That Orpheus was a son of Oeagrus by the Muse Calliope
is affirmed also by Apollonius Rhodius, Argon. i. 23 sqq. ;
Conon, Narrat. 45; ἡ ἔχει, Schol. on Lycophron, 831

16

THE LIBRARY, I. m1. 1-2

Aphrodite ;! by Eurynome, daughter of Ocean, he
had the Graces, to wit, Aglaia, Euphrosyne, and
Thalia ;2 by Styx he had Persephone;? and by
Memory (Mnemosyne) he had the Muses, first Calliope,
then Clio, Melpomene, Euterpe, Erato, Terpsichore,
Urania, Thalia, and Polymnia.*‘

Now Calliope bore to Oeagrus or, nominally, to
Apollo, a son Linus,5 whom Hercules slew; and
another son, Orpheus,® who practised minstrelsy and
by his songs moved stones and trees. And when
his wife Eurydice died, bitten by a snake, he went
down to Hades, being fain to bring her up,’ and he

the author of The Contest o Homer and Hestod, p. 570, ed.
Evelyn-White ; Hyginus, Fab. 14; and the First and Second
Vatican Mythographers (Scriptores rerum mythicarum La-
tani, ed. G. H. Bode, vol. i. pp. 26, 90). The same view was
held by Asclepiades, but some said that his mother was the
Muse Polymnia (Scholiast on Apollonius Rhodius, Argon. i.
23). Pausanias roundly denied that the musician’s mother
was the Muse Calliope (ix. 30. 4). That his father was
Oeagrus is mentioned also by Plato (Sympos. p. 179 Ὁ), Dio-
dorus Siculus (iv. 25. 2), and Clement of Alexandria (Protrept.
7, p- 63, ed. Potter). As to the power of Orpheus to move
stones and trees by his singing, see Euripides, Bacchae, 561
sqq.; Apollonius Rhodius, Argon. i. 26 sqq.; Diodorus Siculus,
iv. 25. 2; Eratosthenes, Cataster. 24; Conon, Narrat. 45;
Horace, Odes, i. 12. 7 sqqg.; Seneca, Hercules Oetaeus, 1036
8qq.; id., Hercules Furens, 572 sq.

7 As to the descent of Orpheus to hell to fetch up Eurydice,
compare Pausanias, ix. 30. 6; Conon, Narrat. 45; Virgil,
Georg. iv. 454 sqq.; Ovid, Metamorph. x. 8 sqq.; Hyginus,
Fab. 164; Seneca, Hercules Furens, 569 sqq.; 1d. Hercules
Oetaeus, 1061 sqg.; Lactantius Placidus, on Statius, Theb.
viii. 59 and 60; Scriptores rerum mythicarum Latini, ed.
G. H. Bode, vol. i. pp. 26 ag., 90 (First Vatican rite: ἦν μουν
76; Second Vatican Mythographer, 44). That Eurydice was
killed by the bite of a snake on which she had accidentally
trodden is mentioned by Virgil Ovid, Hyginus, and the
Vatican Mythographers.

17
VOL. I. ς

APOLLODORUS

καὶ Πλούτωνα ἔπεισεν ἀναπέμψαι. ὁ δὲ ὑπέ-
σχετο τοῦτο ποιήσειν, ἂν μὴ πορευόμενος Ὄρ-
φεὺς ἐπιστραφῇ πρὶν εἰς τὴν οἰκίαν αὑτοῦ παρα-
γενέσθαι: ὁ δὲ ἀπιστῶν ἐπιστραφεὶς ἐθεάσατο
τὴν γυναῖκα, ἡ δὲ πάλιν ὑπέστρεψεν. εὗρε δὲ
᾿Ορφεὺς καὶ τὰ Διονύσου μυστήρια, καὶ τέθαπται
περὶ τὴν Πιερίαν διασπασθεὶς ὑπὸ τῶν μαινάδων.
3 Κλειὼ δὲ Πιέρου τοῦ Μάγνητος ἠράσθη κατὰ
μῆνιν ᾿Αφροδίτης (ὠνείδισε γὰρ αὐτῇ τὸν τοῦ
᾿Αδώνιδος ἔρωτα), συνελθοῦσα δὲ ἐγέννησεν ἐξ
αὐτοῦ παῖδα Ὕαάκινθον, οὗ Θάμυρις ὁ Φιλάμ-
μωνος καὶ ᾿Αργιόπης νύμφης ἔσχεν, ἔρωτα,
πρῶτος ἀρξάμενος ἐρᾶν ἀρρένων. ἀλλ᾽ “Ὑάκινθον
ὕστερον ᾿Απόλλων ἐρώμενον ὄντα δίσκῳ

1 ἔσχεν EA: ἴσχει Hercher, Wagner. But ἔχειν ἔρωτα is
good Greek. See Herodotus, v. 32; Apollodorus, Κρ. ii. 6.

n the other hand Apollodorus has ἴσχειν ἔρωτα elsewhere
(i. 9. 8, i. 9. 23, ii. 3. 1, iii, 14. 4).

1 On Orpheus as a founder of mysteries, compare Euri-
pides, Rhesus, 943 sq.; Aristophanes, Frogs, 1032; Plato,
Protagoras, p. 369D; id. Republic, ii. 7, pp. 365 B-366 4 ;
Demosthenes, Or. xxv. 1], p. 772; Diodorus Siculus, i. 23,
i. 96. 2-6, iii. 65. 6, iv. 25. 3, v. 77. 3; Pausanias, ii. 30. 2,
ix. 30. 4, x. 7. 2; Plutarch, Frag. 84 (Plutarch, Didot ed.
vol. v. p. 55). According to Diodorus Siculus (i. 23), the
mysteries of Dionysus which Orpheus instituted in Greece
were copied by him from the Egyptian mysteries of Osiris.
The view that the mysteries of Dionysus were based on those
of Osiris has been maintained in recent years by the very able
and learned French scholar, Monsieur Paul Foucart. See his
treatise, Le culte de Dionysos en Aitique (Paris, 1904), pp. 8
844. ; td. Les mystéres d’Eleusis (Paris, 1914), pp. 1 sqq.,

846.

3 rey to the death of Orpheus at the hands of the Maenads
or the Thracian women, see Pausanias, ix. 30. 5; Conon,
Narrat. 45; Eratosthenes, Cataster. 24; Virgil, Georg. iv.
520 sqq.; Ovid, Metamorph. xi. 1 sgq. Usually the women are

18

THE LIBRARY, I. πὶ. 2-3

persuaded Pluto to send her up. The god promised
to do so,if on the way Orpheus would not turn round
until he should be come to his own house. But he
disobeyed and turning round beheld his wife; so
she turned back. Orpheus also invented the
mysteries of Dionysus,! and having been torn in
pieces by the Maenads? he is buried in Pieria. Clio
fell in love with Pierus, son of Magnes, in consequence
of the wrath of Aphrodite, whom she had twitted
with her love of Adonis; and having met him she
bore him a son Hyacinth, for whom Thamyris, the
son of Philammon and a nymph Argiope, conceived
a passion, he being the first to become enamoured of
males. But afterwards Apollo loved Hyacinth and
killed him involuntarily by the cast of a quoit.2 And

said to have been offended by the widower’s constancy to
the memory of his late wife, and by his indifference to their
charms and endearments. But Eratosthenes, or rather the
writer who took that name, puts a different complexion on
the story. He says that Orpheus did not honour Dionysus,
but esteemed the sun the greatest of the gods, and used to
rise very early every day in order to see the sunrise from the
top of Mount Pangaeum. This angered Dionysus, and he
stirred up the Bassarids or Bacchanals to rend the bard limb
from limb. Aeschylus wrote a tragedy on the subject called
the Bassarids or Bassarae. See Tragicorum Graecorum
Fraygmenta, ed. A. Nauck? (Leipsic, 1889), pp. 9 sq.

3 As to the death of Hyacinth, killed by the cast of Apollo’s
ac see Nicander, Ther. 901 sgq.; Pausanias, iii. 19. 4 8q.;

cian, Dial. deorum, xiv.; Philostratus, Imag. i. 23 (24) ;
Palaephatus, De incredib. 47 ; Ovid, Metamorph. x. 162 sqq.;
Servius, on Virgil, Hcl. iii. 63; Lactantius Placidus, on
Statius, Theb. iv. 223 ; Scriptores rerum mythicarum Latini,
ed. G. H. Bode, vol. i. pp. 37, 135 sq. (First Vatican Mytho-
grapher, 117; Second Vatican Mythographer, 181). The
usual story ran that Apollo and the West Wind, or, according
to others, the North Wind, were rivals for the affection of
Hyacinth ; that Hyacinth preferred Apollo, and that the

19
c 2

Θι

ΑΡΟΙΠΟΠΟΒΌΘΣ

βαλὼν ἄκων ἀπέκτεινε, Θάμυρις δὲ κάλλει
διενεγκὼν καὶ κιθαρῳδίᾳ περὶ μουσικῆς ἤρισε
μούσαις, συνθέμενος, ἂν μὲν κρείττων εὑρεθῇ,
πλησιάσειν πάσαις, ἐὰν δὲ ἡττηθῇ, στερηθήσεσθαι
οὗ ἂν ἐκεῖναι θέλωσι. καθυπέρτεραι δὲ αἱ μοῦσαι
γενόμεναι καὶ τῶν ὀμμάτων αὐτὸν καὶ τῆς κιθα-
ρῳδίας ἐστέρησαν. Εὐτέρπης δὲ καὶ ποταμοῦ
Στρυμόνος Ῥῆσος, ὃν ἐν Τροίᾳ Διομήδης ἀπέ-
κτείνεν" ws δὲ ἔνιοι λέγουσι, Καλλιόπης ὑπῆρχεν.
Θαλείας δὲ καὶ ᾿Απόλλωνος ἐγένοντο Κορύβαντες,
Μελπομένης δὲ καὶ ᾿Αχελῴου Σειρῆνες, περὶ ὧν
ἐν τοῖς περὶ ᾽Οδυσσέως ἐροῦμεν.

Ἥρα δὲ χωρὶς εὐνῆς ἐγέννησεν “Ἡφαιστον" ὡς
δὲ “Ὅμηρος λέγει, καὶ τοῦτον ἐκ Διὸς ἐγέννησε.

jealous West Wind took his revenge by blowing a blast which
diverted the quoit thrown by Apollo, so that it struck
Hyacinth on the head and killed him. From the blood of the
slain youth sprang the hyacinth, inscribed with letters which
commemorated his tragic death ; though the ancients were not
at one in the reading of them. Some, like Ovid, read in them
the exclamation AI AI, that is, ‘‘ Alas, alas!” Others, like
the Second Vatican Mythographer, fancied that they could
detect in the dark lines of the flower the first Greek letter (T)
of Hyacinth’s name.

1 This account of Thamyris and his contest with the Muses
is repeated almost verbally by Zenobius, Cent. iv. 27, and by
a Scholiast on Homer, Jl. ii. 595. As to the bard’s rivalry
with the Muses, and the blindness they inflicted on him, see
Homer, Jl. ii. 594-600 ; compare Euripides, Rhesus, 915 sqq.;
Scriptores rerum mythicarum Latuni, ed. G. H. Bode, vol. i.
p- 60 (First Vatican Mythographer, 197). The story of the
punishment of Thamyris in hell was told in the epic poem The
Minyad, attributed to Prodicus the Phocaean (Pausanias, iv.
33. 7). In the great picture of the underworld painted by
Polygnotus at Delphi, the blind musician was portrayed
sitting with long flowing locks and a broken lyre at his feet
(Pausanias, x. 30. 8).

20

THE LIBRARY, I. πὶ. 3-5

Thamyris, who excelled in beauty and in minstrelsy
engaged in a musical contest with the Muses, the
agreement being that, if he won, he should enjoy
them all, but that if he should be vanquished he
should be bereft of what they would. So the
Muses got the better of him and bereft him both or
his eyes and of his minstrelsy.1_ Euterpe had by the
river Strymon a son Rhesus, whom Diomedes slew at
Troy ;? but some say his mother was Calliope.
Thalia had by Apollo the Corybantes ;° and Melpo-
mene had by Achelous the Sirens, of whom we shall
speak in treating of Ulysses.‘

Hera gave birth to Hephaestus without intercourse
with the other sex,5 but according to Homer he was

2 As to the death of Rhesus, see Homer, Jl. x. 474 δᾳᾳ.;
compare Conon, Narrat. 4. It is the subject of Euripides’s
tragedy Rhesus; see particularly verses 756 sqq. Euripides
represents Rhesus as a son of the river Strymon by one of the
Muses (vv. 279, 915 sqq.), but he does not name the particular
Muse who bore him.

3 Very discrepant accounts were given of the parentage of
the Corybantes. Some said that they were sons of the Sun
y Athena ; others that their parents were Zeus and the

use Calliope ; others that their father was Cronus. See
Strabo, x. 3. 19, p. 472. According to another account, their
mother was the Mother of the Gods, who settled them in
Samothrace, or the Holy Isle, as the name Samothrace was
believed to signify. The name of the father of the Corybantes
was kept a secret from the profane vulgar, but was revealed
to the initiated at the Samothracian mysteries. See Diodorus
Siculus, iii. 55. 8 sq.

* As to the Sirens, see Apollodorus, Epitome, vii. 18 sq.
Elsewhere (i. 7. 10) Apollodorus mentions the view that the
mother of the Sirens was Sterope.

5 Compare Hesiod, Theog. 927 sq.; Lucian, De sacrificits, 6.
So Juno is said to have conceived Mars by the help of the
eoscees Flora and without intercourse with Jupiter (Ovid,

asti, v. 229 sq.). The belief in the possible impregnation

21

APOLLODORUS

ῥίπτει δὲ αὐτὸν ἐξ οὐρανοῦ Ζεὺς “Hpa δεθείσῃ
βοηθοῦντα' ταύτην γὰρ ἐκρέμασεϊ Ζεὺς ἐξ Ὀλύμ-
ποῦ χειμῶνα ἐπιπέμψασαν Ἡρακλεῖ, ὅτε Τροίαν
ἑλὼν ἔπλει. πεσόντα δ᾽ “ἥφαιστον ἐν Λήμνῳ καὶ
πηρωθέντα τὰς βάσεις διέτωσε Θέτις.

Μίηνυται δὲ Ζεὺς Myreb.,2 μεταβαλλούσῃ εἰς
πολλὰς ἰδέας ὑπὲρ τοῦ μὴ συνελθεῖν, καὶ αὐτὴν
γενομένην ἔγκυον καταπίνει φθάσας, ἐπείπερ

1 κρέμασε E: ἐκκρεμάσασα RB, ἐξεκρέμασε C.
2 μήτιδι Εἰ, Scholiast on Plato, Timaeus, p. 28 ": Θέτιδι A.

of women without sexual intercourse appears to have been
common, if not universal, among men at a certain stage of
social evolution, and it is still held by many savages. See
Adonis, Attis, Osiris, 3rd ed. i. 92 sqq.; Folk-lore in the Old
Testament, ii. 204, notes; A. et G. Grandidier, Hthnographke
de Madagascar, ii. (Paris, 1914), pp. 245 sg. The subject is
fully discussed by Mr. E. S. Hartland in his Primitive
Paternity (London, 1909-1910).

1 Compare Homer, Jl. i. 571 8ᾳ., 577 sg. In these lines
Hephaestus plainly recognizes Hera as his mother, but it is
not equally clear that he recognizes Zeus as his father ; the
epithet ‘‘father” which he applies to him may refer to the
god’s general paternity in relation to gods and men.

2 See Homer, 11. i. 590 aq.

3 See Homer, Jl. xv. 18 sqq., where Zeus is said to have
tied two anvils to the feet of Hera when he hung her out of
heaven. Compare Apollodorus, ii. 7. 1; Nonnus, in Wester-
mann’s Mythograpm Graeci (Brunswick, 1843), Appendix
Narrationum, xxix. 1, pp. 371 ag.

+ The significance of Naineness in myth and ritual is obscure.
The Yorubas of West Africa say that Shankpanna, the god of
small-pox, is lame and limps along with the aid of a stick, one
of his legs being withered. See (Sir) A. B. Ellis, The Yoruba-
speaking peoples of the Slave Coast of West Africa (London,
1894), p. 73. The Ekoi of Southern Nigeria relate how the
first fire on earth was stolen from heaven by a boy, whom the
Creator (Obassi Osaw) punished with lameness for the theft.

22

THE LIBRARY, I. m. 5-6

one of her children by Zeus.1 Him Zeus cast out of
heaven, because he came to the rescue of Hera in
her bonds.? For when Hercules had taken Troy
and was at sea, Hera sent a storm after him; so Zeus
hung her from Olympus.? Hephaestus fell on Lem-
nos and was lamed of his legs,* but Thetis saved
him.5

Zeus had intercourse with Metis, who turned into
many shapes in order to avoid his embraces. When
she was with child, Zeus, taking time by the forelock

See P. Amaury Talbot, In the Shadow of the Bush (London,
1912), pp. 370 sq. This lame boy seems to play the part of a
ood fairy in Ekoi tales, and he is occasionally represented in
ἃ ‘stilt play” by an actor who has a short stilt bound round
his right leg and limps like a cripple. See P. Amaury Talbot,
op. cit. pp. 58, 285. Among the Edo of Benin ‘‘custom
enjoined that once a year a lame man should be dragged around
the city, and then as far as a place on the Enyai road, called
Adaneha. This was probably a ceremony of purification.”
See W. N. Thomas, Anthropological Report on the Edo-speak-
ing peoples of Nigeria, Part I. (London, 1910), p. 35. Ina race
called ‘‘the King’s Race,” which used to be run by lads on
Good Friday or Easter Saturday in some parts of the Mark of
Brandenburg, the winner was called ‘‘the King,” and the last
to come in was called ‘‘the Lame Carpenter.” One of the
Carpenter’s legs was bandaged with splints as if it were
broken, and he had to hobble along on a crutch. Thus he
was led from house to house by his comrades, who collected
eggs to bake a cake. See A. Kuhn, Madrkusche Sagen und
Marchen (Berlin, 1843), pp. 323 sq.
5 As to the fall of Hephaestus on Lemnos, see Homer, 17.
i. 590 sqq.; Lucian, De sacrificiis, 6. The association of the
fire-god with Lemnos is supposed to have been suggested by
ἃ volcano called Moschylus, which has disappeared— perhaps
submerged in the sea. See H. F. Tozer, The Islands of the
Aegean, pp. 269 aqq.; R. C. Jebb on Sophocles, Philoctetes,
800, with the Appendix, pp. 243-245. According to another
account, Hephaestus fell, not on Lemnos, but into the sea,
where he was saved by Thetis. See Homer, ἢ, xviii, 394 sqq.

ὦ 4

APOLLODORUS

ἔλεγε «Τῇ; yevvncev! παῖδα μετὰ τὴν μέλλουσαν
ἐξ αὐτῆς γεννᾶσθαι3 κόρην, ὃς οὐρανοῦ δυνάστης
γενήσεται. τοῦτο φοβηθεὶς κατέπιεν αὐτήν' ὡς
δ᾽ ὁ τῆς γεννήσεως 8 ἐνέστη χρόνος, πλήξαντος
αὐτοῦ τὴν κεφαλὴν πελέκει ἸΙρομηθέως ἢ καθάπερ
ἄλλοι λέγουσιν Ηφαίστου, ἐκ κορυφῆς, ἐπὶ ποτα-
μοῦ Τρίτωνος, ᾿Αθηνᾶ σὺν ὅπλοις ἀνέθορεν.

IV. Τῶν δὲ Κοίου θυγατέρων ᾿Αστερία μὲν
ὁμοιωθεῖσα ὄρτυγι ἑαυτὴν εἰς θάλασσαν ἔρριψε,
φεύγουσα τὴν πρὸς Δία συνουσίαν: καὶ πόλις
an’ ἐκείνης ᾿Αστερία πρότερον κληθεῖσα, ὕστερον
δὲ Δῆλος. Λητὼ δὲ συνελθοῦσα Διὲ κατὰ τὴν
γῆν ἅπασαν ὑφ᾽ “Ἥρας ἠλαύνετο, μέχρις εἰς
Δῆλον ἐλθοῦσα γεννᾷ πρώτην Αρτεμιν, ὑφ᾽ ἧς
μαιωθεῖσα ὕστερον ᾿Απόλλωνα ἐγέννησεν.

1 ἔλεγε «Γῆ γεννήσειν Heyne, comparing Hesiod, Theog.
890 sq.: ἔλεγε γεννήσειν A, Westermann, Miiller, Bekker,
Hercher, Wagner.

2 γεννᾶσθαι FE, Scholiast on Plato, Timaeus, p. 23 Ὁ:
γένεσθαι A.

3 γεννήσεως A, Scholiast on Plato, Jimaeus, p. 23 Ὁ:
γενέσεως Εἰ, Wagner.

1 See Hesiod, Theog. 886-900, 929s-929P, ed. Evelyn-
White ; Scholiast on Plato, Timaeus, p.23p. Hesiod says
that Zeus acted on the advice or warning of Earth and Sky.
The Scholiast on Hesiod, quoted by Goettling and Paley in
their commentaries, says that Metis had the power of turning
herself into any shape she pleased.

2 Compare the Scholiast on Homer, Jl. i. 195, who cites
the first book of Apollodorus as his authority. According to
the usual account, followed by the vase-painters, it was
Hephaestus who cleft the head of Zeus with an axe and so
delivered Athena. See Pindar, Olymp. vii. 35 (65) sqq. ;
Scholiast on Plato, Timaeus, p.23p. According to Euripides
(Ion, 454 sqq.), the delivery was effected by Prometheus ; but
according to others it was Palamaon or Hermes who split the

24

THE LIBRARY, I. in. 6-19. 1

swallowed her, because Earth said that, after .
giving birth to the maiden who was then in her
womb, Metis would bear a son who should be the lord
of heaven. From fear of that Zeus swallowed her.
And when the time came for the birth to take place,
Prometheus or, as others say, Hephaestus, smote the
head of Zeus with an axe, and Athena, fully armed,
leaped up from the top of his head at the river Triton.?

IV. Of the daughters of Coeus, Asteria in the
likeness of a quail flung herself into the sea in order
to escape the amorous advances of Zeus, and a city
was formerly called after her Asteria, but afterwards
it was named Delos.* But Latona for her intrigue
with Zeus was hunted by Hera over the whole earth,
till she came to Delos and brought forth first Artemis,
by the help of whose midwifery she afterwards gave
birth to Apollo.‘

head of the supreme god and so allowed Athena to leap forth.
See the Scholiast on Pindar, Olymp. vii. 35 (65).

7 Compare Callimachus, Hymn to Delos, 36 sqq.; Tzetzes,
Schol. on Lycophron, 401; Hyginus, Fab. 53; Servius, on
Virgil, Aen. iii. 73; Lactantius Placidus, on Statius, Theb. iv.
795 ; Scriptores rerum mythicarum Latini, ed. G. H. Bode,
vol. i. pp. 13, 79 sg. (First Vatican Mythographer, 37;
Second Vatican Mythographer, 17).

4 As to the birth of Apollo and Artemis, see the Homeric
Hymn to Apollo, 14 sqq.; Pindar, On Delos, Ὁ. 560, ed.
Sandys; Hyginus, Fab. 140; and the writers cited in
the preceding note. The usual tradition was that Latona
geve birth both to Artemis and to Apollo in Delos, which

ormerly had been called Asteria or Ortygia. But the
author of the Homeric Hymn to Apollo distinguishes
Ortygia from Delos, and says that, while Apollo was born in
Delos, Artemis was born in Ortygia. Thus distinguished
from Delos, the island of Ortygia is probably to be identified,
as Strabo thought, with Rhenia, an uninhabited island a
little way from Delos, where were the graves of the Delians ;
for no dead body might be buried or burnt in Delos (Strabo,

APOLLODORUS

"Apteuts μὲν οὖν τὰ περὶ θήραν ἀσκήσασα
παρθένος ἔμεινεν, ᾿Απόχλων δὲ τὴν μαντικὴν
μαθὼν παρὰ Πανὸς τοῦ Διὸς καὶ Ὕβρεως 3
ἧκεν εἰς Δελφούς, χρησμῳδούσης τότε Θέμιδος"
ς ε A \ A UA # 3 4
ὡς δὲ ὁ φρουρῶν τὸ μαντεῖον Πύθων ὄφις ἐκώλυεν
αὐτὸν παρελθεῖν ἐπὶ τὸ χάσμα, τοῦτον ἀνελὼν τὸ
μαντεῖον παραλαμβάνει. κτείνει δὲ pet οὐ πολὺ
καὶ Τιτυόν, ὃς ἦν Διὸς υἱὸς καὶ τῆς ᾿Ορχομενοῦ
θυγατρὸς ᾿Ελάρης,2 ἣν Ζεύς, ἐπειδὴ συνῆλθε,

1“"Bpews ἘΞΑ, Tzetzes, Schol. on Lycophron, 772 (ali
MSS.), Westermann : Θύμβρεως Scholiast on Pindar, Pyth.,
Argum. i 297, ed. Boeckh), Aegius, Heyne, Miller,
Bekker, Hercher, Wagner.

2 "EAdpns Aegius: ἐλάνης A: ἑλένης E.

x. 5. 5, p. 486). Not only so, but it was not even lawful
either.to be born or to die in Delos; expectant mothers and
dying folk were ferried across to Rhenia, there to give birth
or to die. However, Rhenia is so near the sacred isle that
when Polycrates, tyrant of Samos, dedicated it to the
Delian Apollo, he connected the two islands by a chain.
See Thucydides, iii. 104; Diodorus Siculus, xii. 58. 1;
Pausanias, ii. 27. 1. The notion that either a birth or
a death would defile the holy island is illustrated by
an inscription found on the acropolis of Athens, which
declares it to be the custom that no one should be
born or die within any sacred precinct. See Ἐφημερὶς
ἀρχαιολογική, Athens, 1884, pp. 167 sg. The desolate and
ruinous remains of the ancient necropolis, overgrown hy
asphodel, may still be seen on the bare treeless slopes of
Rhenia, which looks across the strait to Delos. See H. F.
Tozer, The Islands of the Aegean (Oxford, 1890), pp. 14 sq.
᾿ς The quaint legend, recorded by Apollodorus, that immediately
after her birth Artemis helped her younger twin brother
Apollo to be born into the world, is mentioned also by
Servius (on Virgil, Aen. iii. 73) and the Vatican Mytho-
graphers (see the reference in the last note). The legend,
these writers inform us, was told to explain why the maiden
goddese Artemis was invoked by women in childbed.

26

THE LIBRARY, μιν. 1

Now Artemis devoted herself to the chase and
remained a maid; but Apollo learned the art of
prophecy from Pan, theson of Zeus and Hybris,!
and came to Delphi, where Themis at that time used
to deliver oracles;* and when the snake Python,
which guarded the oracle, would have hindered him
from approaching the chasm,® he killed it and took
over the oracle. Not long afterwards he slew also
Tityus, who was a son of Zeus and Elare, daughter of
Orchomenus; for her, after he had debauched her,

1 Pan, son of Zeus and Thymbreus (Thymbris? Hybris 3),
is mentioned by a Scholiast on Pindar, who distinguishes
him from Pan, the son of Hermes and Penelope. See the
Argument to the Pythians, p. 297, ed. Boeckh.

5. As to the oracle of Themis at Delphi, see Aeschylus,
Eumenides, 1 sqq.; Euripides, Iphigenia in Tauris, 1259 sqq.;
Pausanias, x. 5. 6; Scholiast on Pindar, Argument to the
Pythians, p. 297, ed. Boeckh. According to Ovid (Meta-
morph. i. 467 8qq.), it was Themis, and not Apollo, whom
Deucalion consulted at Delphi about the best means of
re ling the earth after the great flood.

The reference is to the oracular chasm at which the
priestess, under the supposed influence of its divine exhala-
tions, delivered her prophecies. See Diodorus Siculus, xvi.
26; Strabo, ix. 3.5, p. 419; Justin, xxiv. 6. 9.

4 As to Apollo’s slaughter of the Python, the dragon that
guarded the oracle at Delphi, see Plutarch, Quaest. Graec. 12 ;
wd. De defectu oraculorum, 15; Aelian, Var. Hist. iii. 1;
Pausanias, ii. 7. 7, ii. 30. 3, x. 6. 5 sg.; Ovid, Metamorph. i.
437 sqq.; Hyginus, Fab. 140. From Plutarch and Aelian we
learn that Apollo had to go to Tempe to be purified for the
slaughter of the dragon, and that both the slaughter of the
dragon and the purification of the god were represented
every eighth year in a solemn festival at Delphi. See my
note on Pausanias, ii. 7. 7 (vol. iii. pp. 53 8qq.). The Pythian

ames at Delphi were instituted in honour of the dead
dingon (Ovid and Hyginus, ll.cc.; compare Clement of
Alexandria, Protrept. 2, p. 29,ed. Potter), probably to soothe
his natural anger at being slain.

27

APOLLODORUS

’ e Ν a μὲ \ \
δείσας Hpav ὑπὸ γῆν ἔκρυψε, καὶ τὸν κυοφορη-
θέντα παῖδα Τιτυὸν ὑπερμεγέθη εἰς φῶς ἀνή-
yayev. οὗτος ἐρχομένην ἢ εἰς Πυθὼ Λητὼ θεω-
ρήσας, πόθῳ κατασχεθεὶς ἐπισπᾶται" ἡ δὲ τοὺς
παῖδας ἐπικαλεῖται καὶ κατατοξεύουσιν αὐτόν.
κολάξεται δὲ καὶ μετὰ θάνατον" γῦπες γὰρ αὐτοῦ
τὴν καρδίαν ἐν Αἰδου ἐσθίουσιν.

᾿Απέκτεινε δὲ ᾿Απόλλων καὶ τὸν ᾿Ολύμπονυν

A ’ Φ φ Ν 3 ’
παῖδα Μαρσύαν. οὗτος γὰρ εὑρὼν αὐλούς, obs
ἔρριψεν ᾿Αθηνᾶ διὰ τὸ τὴν ὄψιν αὐτῆς ποιεῖν

1 ξρχομένην ER, compare Homer, Od. xi. 581: ἐρχόμενος A.

1 Compare Scholiast on Homer, Od. vii. 324 ; Eustathius
on Homer, Od. vii. 324, p. 1581; Apollonius Rhodius, Argon.
i. 761 8q., with the Scholiast on v. 761. The curious story
how Zeus hid his light o’ love under the earth to save her
from the jealous rage of Hera was told by the early mytho-
logist and antiquarian Pherecydes of Athens, as we learn from
the Scholiast on Apollonius Rhodius (/.c.). Pherecydes was a
contemporary of Herodotus and Hellanicus, and wrote in the
first half of the fifth century B.c. Apollodorus often refers.
to him, and appears to have made much use of his writings,
as I shall have occasion to observe in the course of these
notes. With regard to Elare or Elara, the mother of Tityus,
some people thought that she was a daughter of Minyas, not
of Orchomenus (Scholiast on Homer, and Eustathius, ZJ.cc.).
Because Tityus was brought up under the earth, he was said
to be earth-born (γηγενής, Scholiast on Apollonius Rhodius,
Argon. i. 761). Homer calls him simply a son of Earth
(Od. xi. 576), and in this he is followed by Virgil (Aen. vi.
595).

2 As to the crime and punishment of Tityus, see Homer,
Od. xi. 576-581; Pindar, Pyth. iv. 90 (160) sqg., with the
Scholiast on v. 90 (160); Lucretius, iii. 984 sqq.; Virgil, Aen.
vi. 595 sqq.; Horace, Odes, ii. 14. 8 8ᾳ., iii. 4. 77 sqq., iii. 11.
21 sq., iv. 6. 2 8ᾳ.; Hyginus, Fab. 55; Scriptores rerum
mythicarum Latuni, ed. G. H. Bode, vol. i. pp. 4, 110

28

THE LIBRARY, I. rw. 1-2

Zeus hid under the earth for fear of Hera, and brought
forth to the light the son Tityus, of monstrous size,
whom she had borne in her womb.!_ When Latona
came to Delphi, Tityus beheld her, and overpowered
by lust drew her to him. But she called her children
to her aid, and they shot him down with their arrows.
And he is punished even after death ; for vultures eat
his heart in Hades.?

Apollo also slew Marsyas, the son of Olympus.
For Marsyas, having found the pipes which Athena
had thrown away because they disfigured her face,®

(First Vatican Mythographber, 13; Second Vatican Mytho-
grapher, 104). The tomb of Tityus was shown at Panopeus
in Phocis ; it was a mound or barrow about a third of a
furlong in circumference. See Pausanias, x. 4. 5. In Euboea
there was shown a cave called Elarium after the mother of
Tityus, and Tityus himself had a shrine where he was
worshipped as a hero (Strabo, ix. 3. 14, p. 423). The death
of Tityus at the hands of Apollo and Artemis was represented
on the throne of Apollo at Amyclae (Pausanias, iii. 18. 15),
and it was the subject of a group of statuary dedicated by
the Cnidians at Delphi (Pausanias, x. 11.1). His sufferings
in hell were painted by Polygnotus in his famous picture of
the underworld at Delphi. Phe great artist represented the
sinner worn to a shadow, but no longer racked by the vultures
gnawing at his liver (Pausanias, x. 29. 3).

3 As she played on the pipes, she is said to have seen her

uffed and swollen cheeks reflected in water. See Plutarch,

ὁ cohtbenda ira, 6; Athenaeus, xiv.7, p. 616 EF; Propert-
ius, iii. 22 (29). 16 sqqg.; Ovid, Fast, vi. 697 sqq.; 1d. Ars
Amat. iii. 505 8q.; Hyginus, Fab. 165 ; Fulgentius, Mythology.
iii. 9; Scriptores rerum mythicarum Latuni, ed. G. H. Bode,
vol. i. pp. 40, 114 (First Vatican Mythographer, 125 ; Second
Vatican Mythographer, 115). On the acropolis at Athens
there was a group of statuary representing Athena ae
Marsyas because he had picked up the flutes which she ha
thrown away (Pausanias, i. 24.1). The subject was a favourite
theme in ancient art. See my note on Pausanias, l.c. (vol. ii.

pp. 289 sqq.).
29

APOLLODORUS

ἄμορφον, ἦλθεν εἰς ἔριν περὶ μουσικῆς ᾿Απόλλωνι.
συνθεμένων δὲ αὐτῶν ἵνα ὁ νικήσας ὃ βούλεται
διαθῇ τὸν ἡττημένον, τῆς κρίσεως γινομένης τὴν
κιθάραν στρέψας ἠγωνίξετο ὁ ᾿Απόλλων, καὶ
ταὐτὸ ποιεῖν ἐκέλευσε! τὸν Μαρσύαν" τοῦ δὲ
ἀδυνατοῦντος εὑρεθεὶς κρείσσων ὁ ᾿Απόλλων,
κρεμάσας τὸν Μαρσύαν ἔκ τινος ὑπερτενοῦς
πίτυος, ἐκτεμὼν τὸ δέρμα οὕτως διέφθειρεν.
᾿ΩὩρίωνα δὲ "Apress ἀπέκτεινεν ἐν Δήλῳ.
. τοῦτον γηγενῆ λέγουσιν ὑπερμεγέθη τὸ σῶμα"
Φερεκύδης δὲ αὐτὸν Ποσειδῶνος καὶ Evpuddns
λέγει. ἐδωρήσατο δὲ αὐτῷ Ποσειδῶν διαβαίνειν
sy θάλασσαν. οὗτος «πρώτην» 2 μὲν ἔγημε

Σίδην, ἣν ἔρριψεν εἰς “Αἰδου περὶ μορφῆς ἐρί-
σασαν Ἥρα" ὃ αὖθις δὲ ἐλθὼν εἰς Χίον Μερόπην

1 ἀκέλευσε A: ἐκέλευε Εἰ, Wagner.

ἊΣ “«-πρώτην conjecturally inserted by MHercher and
agner.

δ Ἥρᾳ Wagner (apparently a misprint.)

1 As to the musical contest between Marsyas and Apollo,
and the punishment of the vanquished Marsyas, see Diodorus
Siculus, iii. 59; Pauaanias, ii. 22.9; Ovid, Metamorph. vi.
382 sqq.; 1d. Fasti, vi. 703 δηᾳ.; Hyginus, Fab. 165; Seryp-
tores rerum mythicarum Latuni, ed. G. H. Bode, vol. i. pp.
40, 114 (First Vatican Mythographer, 125; Second Vatican
Mythographer, 115). There has been some doubt as to the
interpretation of the words τὴν κιθάραν στρέψας ; 3 but that
they mean simply ‘‘ turned the lyre upside down,” as Heyne
correctly explained them, is shown a@ comparison with
the parallel pe ssages in Hyginus (“ οἷ ottharam versabat”’) and
the Second Vatican Mythographer (‘‘tnverttt citharam, et
canere coepit. Inversis autem tidbits, quum se Marsya
Apollint aequiparare nequiret” etc.). That the tree on
which Marsyas was hanged was a pine is affirmed by many
ancient writers besides Apollodorus. See Nicander, Aleat-
pharmaca, 301 8ᾳ., with the Scholiast’s note ; Lucian, Trago-

39

THE LIBRARY, I. rv. 2-3

engaged in a musical contest with Apollo. They
agreed that the victor should work his will on the
vanquished, and when the trial took place Apollo
turned his lyre upside down in the competition and
bade Marsyas do the same. But Marsyas could not,
So Apollo was judged the victor and despatched
Marsyas by hanging him on a tall pine tree and
stripping off his skin.!

And Artemis slew Orion in Delos.2 They say that
he was of gigantic stature and born of the earth;
but Pherecydes says that he was a son of Poseidon
and Euryale.* Poseidon bestowed on him the power
of striding across the sea.* He first married 5146,
whom Hera cast into Hades because she rivalled
herself in beauty. Afterwards he went to Chios and

dopodagra, 314 sq.; Archias Mitylenaeus, in Anthologia
Palatina, vii. 696; Philostratus Junior, Imagines, i. 3;
Longus, Pastor. iv. 8; Zenobius, Cent. iv. 81; J. Tzetzes,
Chiltades, i. 353 sqq. Pliny alone describes the tree as a
plane, which in his time was still shown at Aulocrene on the
way from Apamea to Phrygia (Nat. Hist. xvi. 240). The
skin of the flayed Marsyas was exhibited at Celaenae within
historical times. See Herodotus, vii. 26; Xenophon, Ana-
basts, i. 2.8; Livy, xxxviii. 13. 6; Quintus Curtius, iii. 1.
‘1-5; Pliny, Nat. Hist. v. 106.

2 See Homer, Od. v. 121-124 ; Horace, Odes, iii. 4. 70 qq.

3 The same account of Orion’s parentage was given by
Hesiod, whom Pherecydes probably followed. See Erato-
sthenes, Catasterism. 32 ; Hyginus, Astronom. ii. 34.

‘Some thought that Orion waded through the sea (so
Virgil, Aen. x. (863 sqq.), others that he walked on the top
of it (so Eratosthenes, Catasterism. 32; Scholiast on Nicander,
Ther. 15; Hyginus, Astronom. ii. 34).

5 As Side means ‘‘ pomegranate” in Greek, it has been
supposed that the marriage of Orion to Side is a mythical
expression for the ripening of the pomegranate at the season
when the constellation Orion is visible in the nightly sky.
See W. Pape, Worterbuch der griechischen Higennamen®
(Brunswick, 1884), ii. 1383.

31

APOLLODORUS

ΑἉ 9 ’ 9 ͵ 4, Ν
τὴν Οἰνοπίωνος ἐμνηστεύσατος μεθύσας δὲ
Οἰνοπίων αὐτὸν κοιμώμενον ἐτύφλωσε καὶ παρὰ

a 9 “ ν € δὲ 3 Ἁ \ Ἥ ’ 1
τοῖς αἰγιαλοῖς ἔρριψεν. ὁ δὲ ἐπὶ τὸ «Ἡφαίστου»
χαλκεῖον ἐλθὼν καὶ ἁρπάσας παῖδα ἕνα, ἐπὶ τῶν
ὦμων ἐπιθέμενος ἐκέλευσε ποδηγεῖν πρὸς τὰς
9 4 3 fad \ , 3 /
ἀνατολάς. ἐκεῖ δὲ παραγενόμενος ἀνέβλεψεν
9 J θ A 9 ς ἃ An ς nA > A .Y ὃ XV
ἐξακεσθεὶς 5 ὑπὸ τῆς ἡλιακῆς ἀκτῖνος, καὶ Ota
ταχέων ἐπὶ τὸν Οἰνοπίωνα ἔσπευδεν. ἀλλὰ τῷ
μὲν Ποσειδῶν ἡἠφαιστότευκτον ὑπὸ γῆν κατε-

/ 4 3 ’ὔ 3 3 Ἃ 3 a)
σκεύασεν οἶκον, ᾿Ωρίωνος δ᾽ “Has ἐρασθεῖσα
ἥρπασε καὶ ἐκόμισεν εἰς Δῆλον" ἐποίει γὰρ αὐτὴν
᾿Αφροδίτη συνεχῶς ἐρᾶν, ὅτι “Apes συνευνάσθη.
ὁ δ᾽ ᾽Ωρίων, ὡς μὲν ἔνιοι λέγουσιν, ἀνῃρέθη
δισκεύειν "Αρτεμιν προκαλούμενος, ὡς δέ τινες,

“Ὁ €
βιαξόμενος Ὦπιν μίαν τῶν ἐξ Ὑπερβορέων παρα-
γενομένων παρθένων ὑπ᾽ ᾿Αρτέμιδος ἐτοξεύθη.

1 «Ἡφαίστου: a conjecture οὗ Heyne, who proposed to
read <eis Λῆμνον» ἐπὶ τὸ χαλκεῖον -- Ἡφαίστου :", comparing
Eratosthenes, Cataster. 32.

2 ξξακεσθεὶς Hercher: éxxaels MSS. and editors, including
Wagner.

᾿ 1 This quaint story of Orion and Oenopion is told also by
Eratosthenes, Catasterism. 32 ; the old Scholiast on Aratus,
Phaenomena, 322, quoted in Epiworum Graecorum Fraq-
menta, ed. G. Kinkel, p. 89; the Scholiast on Nicander,
Ther. 15; Hyginus, Astronom. ii. 34; Servius, on Virgil,
Aen. x. 763; and the First Vatican Mythographer, 33
(Scriptores rerum mythicarum Latuni, ed. G. H. Bode, vol. i.
p. 12), except that this last writer substitutes Minos, king of
Crete, for Oenopion. The name of the guide whom Orion
took on his back to guide him to the sunrise was Cedalion
(Lucian, De domo, 28; Eratosthenes, Scholiast on Aratus,
and Hyginus, U.cc.). Sophocles made the story the theme
of a satyric drama called Cedalion, of which a few ffagments
have come down to us. See Tragicorum Graecorum Frag-

32

THE LIBRARY, I. ιν. 3-5

wooed Merope, daughter of Oenopion. But Oeno-
pion made him drunk, put out his eyes as he
slept, and cast him on the beach. But he went to
the smithy of Hephaestus, and snatching up a lad
set him on his shoulders and bade him lead him to
the sunrise. Being come thither he was healed by
the sun’s rays, and having recovered his sight he
hastened with all speed against Oenopion. But for
him Poseidon had made ready a house under the
earth constructed by Hephaestus! And Dawn
fell in love with Orion and carried him off and
brought him to Delos; for Aphrodite caused
Dawn to be perpetually in love, because she had
bedded with Ares. But Orion was killed, as some
say, for challenging Artemis to a match at quoits,
but some say he was shot by Artemis for offering
violence to Opis, one of the maidens who had come
from the Hyperboreans.?

menta, ed. A. Nauck?, pp. 202 aq.; The Fragments of Sopho-
cles, ed. A. C. Pearson, vol. ii. pp. 8 sqq. Euripides repre-
sents the blinded Polymestor praying to the Sun to restore
his sight (Hecuba, 1067 8qq.).

2 Compare Scholiast on Homer, Od. v. 121, who calls the
maiden Upis. According to another, and more generally
received, account, Orion died of the bite of a scorpion, which
Artemis sent against him because he had attempted her
chastity. For this service the scorpion was raised to the
rank of a constellation in the sky, and Orion attained to a
like dignity. That is why the constellation Orion flies for
ever from the constellation Scorpion round the sky. See
Aratus, Phaenomena, 634 sqq.; Nicander, Ther. 13 sqq.;
Eratosthenes, Catasterism. 32 ; Scholiast on Homer, Jl. xviii.
486; Scholiast on Homer, Od. v. 121; Lactantius Placidus,
on Statius, Theb. iii. 27; Scholiast on Caesar Germanicus,
Aratea, p. 386, ed. Eyssenhardt, in his edition of Martianus
Capella. The Scholiast on Homer, 7}. xviii. 486, cites as his
authority Euphorion, a grammarian and poet of the fourth
century B.C.

33
VOL. I. | D

APOLLODORUS

Ποσειδῶν δὲ ᾿Αμφιτρίτην [τὴν Oxeavod] γαμεῖ,
Ν 2 A / / \ ¢no, d
καὶ αὐτῷ γίνεται Τρίτων καὶ “Podn, ἣν “Ἡλιος

Lea 4 \ / 3 \ Ἁ
V. Πλούτων δὲ Περσεφόνης ἐρασθεὶς Διὸς

συνεργοῦντος ἥρπασεν αὐτὴν κρύφα. Δημήτηρ
δὲ μετὰ λαμπάδων νυκτός τε καὶ ἡμέρας κατὰ
πᾶσαν τὴν γῆν ξητοῦσα περιήει' μαθοῦσα δὲ
παρ᾽ Ἑ, ρμιονέων ὅτι Πλούτων αὐτὴν ἥρπασεν,

1 Compare Hesiod, Theog. 930 sqq.

2 Rhode, more commonly in the form Rhodos, is a personi-
fication of the island of Rhodes, which Pindar calls the
Bride of the Sun (Olymp. vii. 14), because it was the great
seat of the worship of the Sun in ancient Greece. A Rhodian
inscription of about 220 B.c. records public prayers offered
by the priests ‘‘to the Sun and Rhodos and all the other
gods and goddesses and founders and heroes who have the
city and the land of the Rhodians in their mee See
P. Cauer, Delectus Inscriptionum Graecarum?, p. 123, No. 181;
Ch. Michel, Recueil dInscriptions Grecques, p. 24, No. 21;
H. Collitz and F. Bechtel, Sammlung der griechischen Dialekt-
Inschrifiten, vol. iii. p. 412, No. 3749. Every year the
Rhodians threw into the sea a chariot and four horses for
the use of the Sun, apparently supposing that after riding a
whole year across the sky his old chariot and horses must be
quite worn out. See Festus, s.v. ‘‘ October equus,” p. 181,
ed. C. O. Miller.

ὃ This account of the rape of Persephone and Demeter’s
quest of her is based on the Homeric Hymn to Demeter. The
opening passage, including the explanation of the Laughless
Stone, is quoted verbally by Zenobius (Cent. i. 7) and the
Scholiast on Aristophanes (Knights, 785), but without mention
of their authority. For other accounts of the rape of Persephone
and Demeter’s quest of her, see Diodorus Siculus, v. 4. 1-3,
v. 68. 2; Cicero, In Verrem, Act. 11. lib. 4, cap. 48 ; Ovid,
Fasti, iv. 419 sqq.; id. Metamorph. v. 346 8ᾳη.; Hyginus,
Fab. 146; Lactantius Placidus, on Statius, v. 347 ; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. pp. 106-108
(Second Vatican Mythographer, 93-100). All these writers

34 :

THE LIBRARY, I. rv. 5-v. 1

Poseidon wedded Amphitrite, daughter of Ocean,
and there were born to him Triton! and Rhode, who
was married to the Sun.?

V. Pluto fell in love with Persephone and with the
help of Zeus carried her off secretly. But Demeter
went about seeking her all over the earth with
torches by night and day, and learning from the
people of Hermion that Pluto had carried her off,‘

sore in mentioning Sicily as the scene of the rape of Perse-
phone ; Cicero and Ovid identify the place with Enna (Henna),
of which Cicero gives a vivid description. The author of the
Homeric Hymn to Demeter says (vv. 16 sq.) that the earth
yawned ‘‘in the Nysian plain,” but whether this was a real
or a mythical place is doubtful. See T. W. Allen and KE. Εἰ.
Sikes, The Homeric Hymns, p. 4 (on Hymni. 8). It was
probably the luxuriant fertility of Sicily, and particularly the
abundance of its corn, which led later writers to place the
scene of the rape in that island. In Ovid’s version of the
visit of Demeter to Eleusis (Fastt, iv. 507 sqq.), Celeus is not
the king of the place but a poor old peasant, who receives
the disguised goddess in his humble cottage.

ὁ This visit paid by the oe Demeter to Hermion,
when she was searching for the lost Persephone, is not
mentioned by the author of the Homeric Hymn to Demeter,
nor, so far as I know, by any other ancient writer except
Zenobius (Cent. i. 7) and the Scholiast on Aristophanes
(Knights, 785), both of whom, however, merely copied
Apollodorus without naming him. But compare Pausanias,
ii. 35. 4-8, who mentions the sanctuary of Subterranean
Demeter at Hermion, and describes the curious sacrificial
ritual observed at it. At Hermion there was a chasm which
was supposed to communicate with the infernal regions,
and through which Hercules was said to have dragged up
Cerberus (Pausanias, ii. 35. 10). The statement of Apollo-
dorus in the present passage suggests that according to local
tradition Pluto dragged down his bride to hell through the
same chasm. So convinced were the good people of Hermion
that they possessed a private entrance to the nether regions
that they very thriftily abstained from the usual Greek
practice of placing money in the mouths of their dead

35
Ὁ 2

APOLLODORUS

3 / 6 “ 4 1 3 4 > θ n
ὀργιξομένη θεοῖς κατέλιπεν ' οὐρανόν, εἰκασθεῖσα
δὲ γυναικὶ ἧκεν εἰς ᾿Ελευσῖνα. καὶ πρῶτον μὲν
3. A \ 9 3.»,.βΡ ’ἤ a 3 V4 9 7

ἐπὶ τὴν ἀπ᾽ ἐκείνης κληθεῖσαν ᾿Αγέλαστον ἐκάθισε

4 \ ’ 4 4
πέτραν παρὰ τὸ Καλλίχορον φρέαρ καλούμενον,
ἔπειτα πρὸς Κελεὸν ἐλθοῦσα τὸν βασιλεύοντα
τότε ᾿Ελευσινίων, ἔνδον οὐσῶν γυναικῶν, καὶ
λεγουσῶν τούτων παρ᾽ αὑτὰς καθέζεσθαι, γραῖά

3 ΄κἃ
τις Ιάμβη σκώψασα τὴν θεὸν ἐποίησε μειδιᾶσαι.
διὰ τοῦτο ἐν τοῖς θεσμοφορίοις τὰς γυναῖκας
σκώπτειν λέγουσιν.

Ὄντος δὲ τῇ τοῦ Κελεοῦ γυναικὶ Μετανείρᾳ
παιδίου, τοῦτο ἔτρεφεν ἡ Δημήτηρ παραλαβοῦσα"
βουλομένη δὲ αὐτὸ ἀθάνατον ποιῆσαι, τὰς νύκτας
εἰς πῦρ κατετίθει τὸ βρέφος καὶ περιήρει τὰς
θνητὰς σάρκας αὐτοῦ. καθ᾽ ἡμέραν δὲ παραδόξως
αὐξανομένου τοῦ Δημοφῶντος (τοῦτο γὰρ ἣν

1 κατέλιπεν Zenobius, Cent. i. 7, Scholiast on Aristophanes,
Knights, 785: ἀπέλιπεν A.

(Strabo, ix. 6. 12, p. 373). Apparently they thought that
it would be a waste of money to pay Charon for ferrying
them across to hell when they could get there for nothing
from their own backdoor.

1 Compare Homeric Hymn to Demeter, 98 sqq., who says
that Demeter, sad at heart, sat down by the wayside at the
Maiden’s Well, under the shadow of an olive-tree. Later in
the poem (vv. 270 sqq.) Demeter directs the people of Eleusis
to build her a temple and altar ‘‘ above Callichorum ”—that
is, the Well of the Fair Dances. Apollodorus identifies the
well beside which Demeter sat down with the Well of the
Fair Dances. But from Pausanias (i. 38. 6, i. 39. 1) we learn
that the two wells were different and situated at some
distance. from each other, the Well of the Fair Dances being
close to the Sanctuary of Demeter, and the Maiden’s Well,
or the Flowery Well, as Pausanias calls it, being outside
Kleusis, on the road to Megara. In the course of the modern

36

THE LIBRARY, I. v. 1

she was wroth with the gods and quitted heaven,
and came in the likeness of a woman to Eleusis.
And first she sat down on the rock which has been
named Laughless after her, beside what is called the
Well of the Fair Dances! ; thereupon she made her
way to Celeus, who at that time reigned over the
Eleusinians. Some women were in the house, and
when they bid her sit down beside them, a certain
old crone, Iambe, joked the goddess and made her
smile.2 For that reason they say that the women
break jests at the Thesmophoria.®

But Metanira, wife of Celeus, had a child and
Demeter received it to nurse, and wishing to make
it immortal she set the babe of nights on the fire and
stripped off its mortal flesh. But as Demophon—for

excavation of the sanctuary at Eleusis, the Well of the Fair
Dances was discovered just outside the portal of the sacred
precinct. Iv is carefully built of polygonal stones, and the
mouth is surrounded by concentric circles, round which the
women of Eleusis probably tripped in the dance. See
Πρακτικὰ rHs ᾿Αρχαιολογικῇ: ‘Eraplas, Athens, 1892, pp. 33 84.
In antiquity solemn oaths were sworn by the water of the
well (Alciphron, ili. 69).

2 As to the jesting of the old woman with Demeter, see
Homeric Hymn to Demeter, 194-206 ; Scholiast on Nicander,
Alexipharmaca, 130, who calls Demeter’s host Hippothoon,
son of Poseidon.

8 The jests seem to have been obscene in form (Diodorus
Siculus, v. 4. 6), but they were probably serious in intention ;
for at the Thesmophoria rites were performed to ensure the
fertility of the fields, and the lewd words of the women may
have been thought to quicken the seed by sympathetic
magic. See Scholia in Lucianum, ed. H. Rabe cTetpale,
1906), pp. 275 sq.; Spirits of the Corn and of the Wild, i.
62 eq., 116, ii. 17 8qq.

37

APOLLODORUS

ὄνομα τῷ παιδί) ἐπετήρησεν ἡ ἸΠραξιθέα, καὶ
καταλαβοῦσα εἰς πῦρ ἐγκεκρυμμένον ἀνεβόησε"
διόπερ τὸ μὲν βρέφος ὑπὸ τοῦ πυρὸς ἀνηλώθη,
ἡ θεὰ δὲ αὑτὴν ἐξέφηνε. Τριπτολέμῳ δὲ τῷ
πρεσβυτέρῳ τῶν Μετανείρας Σ παίδων δίφρον
κατασκευάσασα πτηνῶν δρακόντων τὸν πυρὸν
ἔδωκεν, ᾧ τὴν ὅλην οἰκουμένην δι’ οὐρανοῦ αἰρό-
μενος κατέσπειρε. ἸΠανύασις δὲ Τριπτόλεμον
᾿Ελευσῖνος λέγει" φησὶ γὰρ Δήμητρα πρὸς αὐτὸν
ἐλθεῖν. Φερεκύδης δέ φησιν αὐτὸν ᾽Ωκεανοῦ
καὶ Τῆς.

Διὸς δὲ Πλούτωνι τὴν Κόρην ἀναπέμψαι κελεύ-
σαντος, ὁ Πλούτων, ἵνα μὴ πολὺν χρόνον παρὰ
τῇ μητρὶ καταμείνῃ, ῥοιᾶς ἔδωκεν αὐτῇ φαγεῖν

1 ἡ Πραξιθέα A, Bekker: Μετάνειρα, τί πράξει θεά Heyne,
Westermann: Μετάνειρα, τί πράσσει ἣ θεά Miiller: ἡ Μετά-
νειρα Hercher, Wagner.

2 Meravelpas Heyne, Westermann, Miiller, Bekker, Her-
cher, Wagner : Πραξιθέας A.

1 See Appendix, ‘‘ Putting Children on the Fire.”’

2 Compare Cornutus, Theologiae Graecae Compendium, 28,
pp. 53 sq. ed. C. Lang ; Ovid, Fasti, iv. 559 sqq.; id. Tristia,
11}. 8. (9) 1 84ᾳ.; Hyginus, Fab. 147; td. Astronom. ii.
14; Servius, on Virgil, Georg. i. 19 and 163; Lactantius
Placidus, on Statius, Theb. ii. 382; Scriptores rerum

icarum Latini, ed. G. H. Bode, vol. i. pp. 3, 107
(First Vatican Mythographer, 8; Second Vatican Mytho-
grapher, 97). The dragon-car of Triptolemus was mentioned
by Sophocles in his lost tragedy Triptolemus. See Tragi-
corum Graecorum Fragmenta, ed. A. Nauck?, p. 262, frag.
539; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii.
p. 243, frag. 596. In Greek vase-paintings Triptolemus is
often represented in his dragon-car. As to the representa-
tions of the car in ancient art, see Stephani, in Compte
Rendu (St. Petersburg) for 1859, pp. 82 sqq.; my note on
Pausanias, vii. 18. 3 (vol. iv. pp. 142 84.) ; and especially

38

THE LIBRARY, I. v. 1-3

that was the child’s name—grew marvellously by
day, Praxithea watched, and discovering him buried
in the fire she cried out; wherefore the babe was
consumed by the fire and the goddess revealed her-
5611 But for Triptolemus, the elder of Metanira’s
children, she made a chariot of winged dragons, and
gave him wheat, with which, wafted through the sky,
he sowed the whole inhabited earth.2, But Panyasis
affirms that Triptolemus was a son of Eleusis, for he
says that Demeter came to him. Pherecydes, how-
ever, says that he was a son of Ocean and Earth.?
But when Zeus ordered Pluto to send up the Maid,
Pluto gave her a seed of a pomegranate to eat, in
order that she might not tarry long with her mother.‘

A. B. Cook, Zeus, i. (Cambridge, 1914), pp. 211 sqq., who
shows that on the earlier monuments Triptolemus is repre-
sented sitting on a simple wheel, which probably represents
the sun. Apparently he was a mythical embodiment of the
first sower. See Spirits of the Corn and of the Wild, i. 72 84.
. § The accounts given of the parentage of Triptolemus were
very various (Pausanias, i. 14. 2 sq.), which we need not
wonder at when we remember that he was probably a purely
mythical personage. As to Eleusis, the equally mythical hero
who is said to have given his name to Eleusis, see Pausanias,
vili. 88. 7. He is called Eleusinus by Hyginus (Fab. 147)
and Servius (on Virgil, Georg. i. 19).

4 The Maid (Kore) is Persephone. As to her eating a seed
or seeds of a pomegranate, see Homeric Hymn to Demeter,
371 sqq., 411 sgq.; Ovid, Metamorph. v. 333 sqq.; id. Fasti,
iv. 601 sqq.; Servius, on Virgil, Georg. i. 39 and Aen. iv. 462;
Lactantius Placidus, on Statius, Theb. iii. 511; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. pp. 3, 108
(First Vatican Mythographer, 7; Second Vatican Mytho-
grapher, 100). There is a widespread belief that if a living
sea visits the world of the dead and there partakes of
ood, he cannot return to the land of the living. Thus, the
ancient Egyptians believed that, on his way to the spirit
land, the coal of a dead person was met by a goddess (Hathor,

39

APOLLODORUS

κόκκον. ἡ δὲ ov προϊδομένη τὸ συμβησόμενον
κατηνάλωσεν αὐτόν. καταμαρτυρήσαντος δὲ
αὐτῆς ᾿Ασκαλάφου τοῦ ᾿Αχέροντος καὶ Γοργύρας,
τούτῳ μὲν Δημήτηρ ἐν “Αἰδου βαρεῖαν ἐπέθηκε
πέτραν, Περσεφόνη δὲ καθ᾽ ἕκαστον ἐνιαυτὸν τὸ
μὲν τρίτον μετὰ Πλούτωνος ἠναγκάσθη μένειν,
τὸ δὲ λοιπὸν παρὰ τοῖς θεοῖς.

Nouit, or Nit), who offered him fruits, bread, and water, and
that, if he accepted them, he could return to earth no more.
See G. Maspero, Histoire Ancienne des Peuples de Orient
Classiques, les Origines (Paris, 1895), p. 184. Similarly, the
natives of New Caledonia, in the South Pacific, say that when
a man dies, messengers come from the other world to guide
his soul through the air and over the sea to the spirit land.
Arrived there, he is welcomed by the other souls and bidden
to a banquet, where he is offered food, especially bananas.
If he tastes them, his doom is fixed for ever: he cannot
return to earth. See the missionary Gagnieére, in Annales
de la Propagation de la Foi, xxxii. (Lyons, 1860), pp. 439 sq.
The Eastern Melanesians believe that living people can go
down to the land of the dead and return alive to the upper
world. Persons who have done so relate how in the nether
world they were warned by friendly ghosts to eat nothing
there. See R. H. Codrington, The Melanesians (Oxford,
1891), pp. 277, 286. Similar beliefs prevail and similar tales
are told among the Maoris of New Zealand. For example, a
woman who believed that she had died and passed to the
spirit land, related on her return how there she met with her
dead father, who said to her, ‘‘ You must go back to the earth,
for there is no one now left to take care of my grandchild.
But remember, if you once eat food in this place, you can
never more return to life ; so beware not to taste anything
offered to you.’”? See E. Shortland, T'radttions and Super-
stitions of the New Zealanders (London, 1856), pp. 150-152.
Again, they tell of a great chief named Hutu, who performed
the same perilous journey. On reaching the place of departed
spirits he encountered a certain being called Hine nui te po,
that is, Great Mother Night, of whom he inquired the way
down to the nether world. She pointed it out to him and

40

THE LIBRARY, I. v. 3

Not foreseeing the consequence, she swallowed it ;
and because Ascalaphus, son of Acheron and Gorgyra,
bore witness against her, Demeter laid a heavy rock
on him in Hades.!_ But Persephone was compelled
to remain a third of every year with Pluto and the
rest of the time with the gods.?

gave him a basket of cooked food, saying, ‘‘ When you reach
the lower regions, eat sparingly of your provisions that they
may last, and you may not be compelled to partake of their
food, for if you do, you cannot return upwards again.” See
R. Taylor, Te Ika 4 Maui, or New Zealand and tts Inhabi-
tants, 2nd ed. (London, 1870), p. 271. And the same rule
holds good of fairyland, into which living people sometimes
-stray or are enticed to their sorrow. ‘‘ Wise people recom-
mend that, in the circumstances, a man should not utter a
word till he comes out again, nor, on any account, taste fairy
food or drink. If he abstains he is very likely before lon

dismissed, but if he indulges he straightway loses the wi

and the power ever to return to the society of men.” See
J. G. Campbell, Superstitions of the Highlands and Islands
of Scotland (Glasgow, 1900), p. 17. See further E. S. Hart-
land, The Science of Fairy Tales (London, 1891), pp. 40 sgq.

1 As to the talebearer Ascalaphus, below, ii. 5. 12. Ac-
cording to another account, Persephone or Demeter punished
him by turning him into a screech-owl. See Ovid, Meta-
morph. v. 538 8qq.; Servius, on Virgil, Georg. i. 39 and on
Aen. iv. 462 ; Lactantius Placidus, on Statius, Theb. iii. 511;
Scriptores rerum mythicarum Latint, ed. G. H. Bode, vol. i.
p. 108 (Second Vatican Mythographer, 100).

2 Apollodorus agrees with the author of the Homeric Hymn
to Demeter (vv. 398 sqq., 445 sqq.) that Persephone was to
spend one-third of each year with her husband Pluto in the
nether world and two-thirds of the year with her mother and
the other gods in the upper world. But, according to another
account, Persephone was to divide her time equally between
the two regions, passing six months below the earth and six
months above it. See Ovid, Fash, iv. 613 sg.; id. Metamorph.
v. 564 eqq.; Hyginus, Fab. 146; Servius, on Mf ee Georg. i.
39; Scriptores rerum mythicarum Latini, ed. G. H. Bode,
vol. i. p. 108 (Second Vatican Mythographer, 100).

41

APOLLODORUS

VI. Περὶ μὲν οὖν Δήμητρος ταῦτα λέγεται"
Γῇ δὲ περὶ Τιτάνων ἀγανακτοῦσα γεννᾷ Γίγαντας
> 3 A , 4 3 ’
ἐξ Οὐρανοῦ, μεγέθει μὲν σωμάτων ἀνυπερβλή-
τους, δυνάμει δὲ ἀκαταγωνίστους, of φοβεροὶ μὲν
ταῖς ὄψεσι Kxatepaivovto, καθειμένοι βαθεῖαν
κόμην ἐκ κεφαλῆς καὶ γενείων, εἶχον δὲ τὰς
βάσεις φολίδας δρακόντων. ἐγένοντο δέ, ὡς μέν
τίνες λέγουσιν, ἐν Φλέγραις, ὡς δὲ ἄλλοι, ἐν
Παλλήνῃ. ἠκόντιζον δὲ εἰς οὐρανὸν πέτρας καὶ
δρῦς ἡμμένας. διέφερον δὲ πάντων Πορφυρίων
τε καὶ ᾿Αλκνυονεύς, ὃς δὴ καὶ ἀθάνατος ἣν ἐν ἧπερ
ἐγεννήθη γῇ , ὗτος δὲ καὶ τὰς “HAL
ἐγεννήθη γῇ μαχόμενος. οὗτος δὲ καὶ τὰς ου
βόας ἐξ Ἐρυθείας ἤλασε. τοῖς δὲ θεοῖς λόγιον
ἦν ὑπὸ θεῶν μὲν μηδένα τῶν Γιγάντων ἀπολέσθαι
δύνασθαι, συμμαχοῦντος δὲ θνητοῦ τινος τελευ-
τήσειν. αἰσθομένη δὲ Γῆ τοῦτο ἐζήτει φάρμακον,
“ > ς \ aA A 3 , Γ, \
iva μηδ᾽ ὑπὸ θνητοῦ δυνηθῶσιν ἀπολέσθαι. Ζεὺς

1 οὐρανὸν Εἰ : οὐρανοὺς A.

1 According to Hesiod (T'heog. 183 sqq.), Earth was im-
pregnated by the blood which dropped from heaven when
Cronus mutilated his father Sky (Uranus), and in due time
she gave birth to the giants. As to the battle of the gods
and giants, see J. Tzetzes, Schol. on Lycophron, 63; Horace,
Odes, iii. 4. 49 sqq.; Ovid, Metamorph. i. 150 sqq.; Claudian,
Gigantomachia ; Sidonius Apollinaris, Carm. xii. 15 sqq., ed
Baret; Scriptores rerum mythicarum Latini, ed. G. H.
Bode, vol. i. pp. 4, 92 (First Vatican Mythographer, 11 ;
Second Vatican Mythographer, 53). The account which
Apollodorus here gives of it is supplemented by the evidence
of the monuments, especially temple-sculptures and vase-
paintings. See Preller-Robert, Griechische Mythologie, i.
67 sqq. Compare M. Mayer, Die Giganten und Titanen,
(Berlin, 1887). The battle of the gods and the giants was
sculptured on the outside of the temple of Apollo at Delphi,
as we learn from the description of Euripides (Jon, 208

42

THE LIBRARY, I. vi. 1

VI. Such is the legend of Demeter. But Earth,
vexed on account of the Titans, brought forth the
giants, whom she had by Sky.! These were match-
less in the bulk of their bodies and invincible in
their might; terrible of aspect did they appear, with
long locks drooping from their head and chin, and
with the scales of dragons for feet.2 They were
born, as some say, in Phlegrae, but according to others
in Pallene.2 And they darted rocks and burning
oaks at the sky. Surpassing all the rest were
Porphyrion and Alcyoneus, who was even immor-
tal so long as he fought in the land of his birth.
He also drove away the cows of the Sun from
Erythia. Now the gods had an oracle that none of
the giants could perish at the hand of gods, but that
with the help of a mortal they would be made an
end of. Learning of this, Earth sought for a simple
to prevent the giants from being destroyed even by

6qq.). On similar stories see Appendix, ‘‘ War of Earth on
Heaven.”

2 Compare Ovid, Metamorph. i. 184, Tristia, iv. 7. 17;
Macrobius, Sat. i. 20. 9; Servius, on Virgil, Aen. iii. 578 ;
Claudian, Gigant. 80 sq. ; Scriptores rerum mythicarum Latint,
ed. G. H. Bode, vol. i. p. 92 (Second Vatican Mythographer,
53). Pausanias denied that the giants were serpent-footed
(Pausanias, viii. 29. 3), but they are often 80 represented on
the later monuments of antiquity. See Kuhnert, in W. H.
Roscher’s Leaikon der griech. und rém. Mythologie, i. 1664
84ηη.;: M. Mayer, Die Giganten und Titanen, pp. 274 sqq.

3 Phlegra is said to have been the old name of Pallene
(Stephanus Byzantius, s.v. Φλέγρα). The scene of the battle
of the gods and giants was laid in various places. See
Diodorus Siculus, v. 71; Strabo, v. 4. 4 and 6, pp. 243, 245,
vi. 3, 5, p. 281, vii. p. 330, frag. 25 and 27, x. 5. 16, p. 489,
xi. 2.10, p. 495; Pausanias, viii. 29. 1, with my note. Vol-
canic phenomena and the discovery of the fossil bones of
large extinct animals seem to have been the principal sources
of these tales.

43

APOLLODORUS

δ᾽ ἀπειπὼν φαίνειν Hoi τε καὶ Σελήνῃ καὶ Ηλίῳ
ὁ μὲν φάρμακον αὐτὸς ἔτεμε φθάσας, Ἡρακλέα
δὲ σύμμαχον δι᾽ ᾿Αθηνᾶς ἐπεκαλέσατο. κἀκεῖνος
πρῶτον μὲν ἐτόξευσεν ᾿Αλκυονέα" πίπτων δὲ ἐπὶ
τῆς γῆς μᾶλλον ἀνεθάλπετο' ᾿Αθηνᾶς δὲ ὑπο-
θεμένης ἔξω τῆς Παλλήνης 2 εἵλκυσεν αὐτόν.
κἀκεῖνος μὲν οὕτως ἐτελεύτα, ἸΠορφυρίων δὲ
Ἡρακλεῖ κατὰ τὴν μάχην ἐφώρμησε καὶ Ἥρᾳ.
Ζεὺς δὲ αὐτῷ πόθον “Ἥρας ἐνέβαλεν, ἥτις καὶ
καταρρηγνύντος αὐτοῦ τοὺς πέπλους καὶ βιά-
ζεσθαι θέλοντος βοηθοὺς ἐπεκαλεῖτο" καὶ Διὸς
κεραυνώσαντος αὐτὸν Ἡρακλῆς τοξεύσας ἀπέκ-
τεινε. τῶν δὲ λοιπῶν ᾿Απόλλων μὲν ᾿Εφιάλτου
τὸν ἀριστερὸν ἐτόξευσεν ὀφθαλμόν, Ἡρακλῆς δὲ
τὸν δεξιόν" Εὔρυτον δὲ θυρσῷ Διόνυσος ἔκτεινε,
Κλυτίον δὲ δᾳσὶν ὃ Ἑκάτη, Μίμαντα ὁ δὲ Ηφαι-
στος βαλὼν μύδροις. ᾿Αθηνᾶ δὲ ᾿Εγκελάδῳ φεύ-
γοντι Σικελίαν ἐπέρριψε τὴν νῆσον, Πάλλαντος
δὲ τὴν δορὰν ἐκτεμοῦσα ταύτῃ κατὰ τὴν μάχην

1 ἔτεμε Ἐ! : ἔταμε A.

2 Παλλήνης Heyne, Westermann, Miiller, Bekker, Her-
cher, Wagner: σελήνης A.

3 δᾳσὶν M. Mayer, Die Giganten und Titanen (Berlin,
1887), pp. 204 ag. : φασὶν A.

4 Μίμαντα M. Mayer, op. cit. pp. 204 ag. comparing Clau-

dian, Gig. 85, and Sidonius Apollinaris, Carm. xv. (Migne,
xii. Baret), O5 : μᾶλλον MBS. and editors, including Wagner.

1 Compare Pindar, Nem. iv. 27 (43) sqq., Isthm. vi. 31 (45)
8qq. with the Scholia ; Tzetzes, Schol. on Lycophron, 63.
The Scholiast on Pindar, Isthm. vi. 32 (47), mentions, like
Apollodorus, that Alcyoneus had driven away the oxen of
the Sun. The reason why Hercules dragged the wounded

44

THE LIBRARY, I. νι. 1-2

a mortal. But Zeus forbade the Dawn and the Moon
and the Sun to shine, and then, before anybody else
could get it, he culled the simple himself, and by
means of Athena summoned Hercules to his help.
Hercules first shot Alcyoneus with an arrow, but
when the giant fell on the ground he somewhat
revived. However, at Athena’s advice Hercules
dragged him outside Pallene, and so the giant died.!
But in the battle Porphyrion attacked Hercules and
Hera. Nevertheless Zeus inspired him with lust for
Hera, and when he tore her robes and would have
forced her, she called for help, and Zeus smote him
with a thunderbolt, and Hercules shot him dead with
an arrow.? As for the other giants, Ephialtes was
shot by Apollo with an arrow in his left eye and by
Hercules in his right ; Eurytus was killed by Diony-
sus with a thyrsus, and Clytius by Hecate with torches,
and Mimas by Hephaestus with missiles of red-hot
metal. Enceladus fled, but Athena threw on him
in his flight the island of Sicily*; and she flayed
Pallas and used his skin to shield her own body in

giant from Pallene before despatching him was that, as
Apollodorus has explained above, the giant was immortal
80 long as he fought on the land where he had been born.
That, too, is why the giant revived when in falling he
touched his native earth.

2 Compare Pindar, Pyth. viii. 12 (15) sqq., who says that
the king of the giants (Porphyrion) was shot by Apollo, not
Hercules. Tzetzes agrees with Apollodorus (Schol. on Lyco-
phron, 63).

8 According to Euripides (Ion, 215 sq.), Mimas was killed
by Zeus with a thunderbolt ; according to Apollonius (Argon.
re 1226 sq.) and Claudian (Gigant. 87 sq.), he was slain by

res.

4 Compare Virgil, Aen. iii. 578 egg. The combat of Athena
with Enceladus was sculptured on the temple of Apollo at
Delphi. See Euripides, Jon, 209 aq.

45

APOLLODORUS

τὸ ἴδιον ἐπέσκεπε σῶμα. Πολυβώτης δὲ διὰ τῆς
θαλάσσης διωχθεὶς ὑπὸ τοῦ Ποσειδῶνος ἧκεν εἰς
Ko: Ποσειδῶν δὲ τῆς νήσου μέρος ἀπορρήξας
ἐπέρριψεν αὐτῷ, τὸ λεγόμενον Νίσυρον. Ἑρμῆς
δὲ τὴν "Αἰδος “κυνῆν ἔχων κατὰ τὴν μάχην
Ἱππόλυτον ἀπέκτεινεν, ᾿Άρτεμις δὲ ἸΓρατίωνα,.
μοῖραι δ᾽ ᾿Αγριον καὶ Θόωνα χαλκέοις ῥοπάλοις

pax όμεναι 3 τοὺς δὲ ἄλλους κεραυνοῖς Ζεὺς βαλὼν

διέφθειρε' πάντας δὲ Ἡρακλῆς ἀπολλυμένους
ἐτόξευσεν.

Ὥς δ᾽ ἐκράτησαν οἱ θεοὶ τῶν Γιγάντων, Pi
μᾶλλον χολωθεῖσα μίγνυται Ταρτάρῳ, καὶ γεννᾷ
Τυφῶνα ἐν Κιλικίᾳ, μεμιγμένην ἔχοντα φύσιν
ἀνδρὸς καὶ θηρίου. οὗτος μὲν καὶ μεγέθει καὶ
δυνάμει πάντων διήνεγκεν ὅ ὅσους ἐγέννησε 1 ἢ, ἦν
δὲ αὐτῷ τὰ μὲν ἄχρι μηρῶν ἄπλετον μέγεθος
ἀνδρόμορφον, ὥστε ὑπερέχειν μὲν πάντων τῶν
ὀρῶν, ἡ δὲ é κεφαλὴ πολλάκις καὶ τῶν ἄστρων
ἔψανε' χεῖρας δὲ εἶχε τὴν μὲν ἐπὶ τὴν ἑσπέραν
ἐκτεινομένην τὴν δὲ ἐπὶ τὰς ἀνατολάς" ἐκ τούτων

1 ἐγρατίωνα probably corrupt. Various emendations have
been suggested, as Αἰγαίωνα (Heyne, M. Mayer, op. cit.
pp. 201 sq.), Εὐρυτίωνα, Ῥαίωνα (Hercher).

2 μαχόμεναι Heyne, Westermann, M. Mayer, op. crt.

203: μαχομένας A: μαχομένους ΒΒ Heyne (in the text),
Miitler, Bekker, Hercher.

3 κιλικίᾳφ Heyne, Westermann, Miiller, Bekker, Hercher :
Σικελίᾳ A.

4 For ἐκ τούτων we should perhaps read ἐξ ὥμων or ἐκ τῶν
ὥμων. See Hesiod, Theog. 824 sg. ἐκ δέ οἱ ὥμων | ἦν
ἑκατὸν κεφαλαὶ ὄφιος, ‘Servoro δράκοντος. Compare M. Mayer,
op. cit. p. 227.

1 According to one account the Pallas whom Athena flayed,

and whose skin she used as a covering, was her own father,

46

THE LIBRARY, I. νι. 2-3

the fight.!_ Polybotes was chased through the sea by
Poseidon and came to Cos; and Poseidon, breaking
off that piece of the island which is called Nisyrum,
threw it on him.2, And Hermes, wearing the helmet
of Hades,’ slew Hippolytus in the fight, and Artemis
slew Gration. And the Fates, fighting with brazen
clubs, killed Agrius and Thoas. The other giants
Zeus smote and destroyed with thunderbolts and all
of them Hercules shot with arrows as they were
dying. |
When the gods had overcome the giants, Earth,
still more enraged, had intercourse with Tartarus and
brought forth Typhon in Cilicia,‘ a hybrid between
man and beast. In size and strength he surpassed
all the offspring of Earth. As far as the thighs he
was of human shape and of such prodigious bulk
that he out-topped all the mountains, and his head
often brushed the stars. One of his hands reached
out to the west and the other to the east, and from

who had attempted her chastity. See Clement of Alexandria,
Protrept, ii. 28, p. 24, ed. Potter; Tzetzes, Schol. on
Lycophron, 355; Cicero, De natura deorum, iii. 23. 59.

2 Compare Strabo, x. 5. 16, p. 489.

8 The helmet of Hades was thought to render the wearer
invisible. Compare Homer, Iliad, v. 844 sq.; Hesiod, Shield
of Hercules, 226 sq.

* As to Typhon, or Typhoeus, as he is also called, who was
especially associated with the famous Corycian cave in
Cilicia, see Hesiod, Theog. 820 sqq.; Pindar, Pyth. i. 15 sqq.;
Aeschylus, Prometheus Vinctus, 351 sqq.; Antoninus Liberalis,
Transform. 28; Ovid, Metamorph. v. 321 sqq.; Hyginus,
Fab. 152; Mela, i. 76, ed. G. Parthey ; Scriptores rerum
mythicarum Latint, ed. G. H. Bode, vol. i. pp. 4, 29, 92
(First Vatican Mythographer, 11 and 86; Second Vatican
Mythographer, 53). As to the Corycian cave, see Adonia,
Attis, Osiris, 3rd ed. i. 152 ϑηᾳ. According to Hesiod (T'heog.
821), Typhoeus was the youngest child of Earth.

47

APOLLODORUS

δὲ ἐξεῖχον ἑκατὸν κεφαλαὶ δρακόντων. τὰ δὲ
ἀπὸ μηρῶν σπείρας εἶχεν ὑπερμεγέθεις ἐχιδνῶν,
ὧν ὁλκοὶ πρὸς αὐτὴν ἐκτεινόμενοι κορυφὴν
συρυγμὸν πολὺν ἐξίεσαν. πᾶν δὲ αὐτοῦ τὸ σῶμα
κατεπτέρωτο, αὐχμηραὶ δὲ ἐκ κεφαλῆς καὶ γενύων
τρίχες eared πῦρ δὲ ἐδέρκετο τοῖς ὄμμασι.
τοιοῦτος ὧν ὁ Τυφὼν καὶ τηλικοῦτος ἡμμένας
βάλλων πέτρας ἐπ’ αὐτὸν τὸν οὐρανὸν μετὰ
συριγμῶν ὁμοῦ καὶ βοῆς ἐφέρετο: πολλὴν δὲ ἐκ
τοῦ στόματος πυρὸς ἐξέβρασσε ζάλην. θεοὶ δ᾽
ὡς εἶδον αὐτὸν ἐπ᾽ οὐρανὸν ὁρμώμενον, εἰς Αἔγυπ-
τον φυγάδες ἐφέροντο, καὶ διωκόμενοι τὰς ἰδέας
μετέβαλον: εἰς ἕῷα. Ζεὺς δὲ πόρρω μὲν ὄντα
Τυφῶνα ἔβαλλε κεραυνοῖς, πλησίον δὲ γενόμενον
ἀδαμαντίνῃ κατέπληττεν 2 ἅρπῃ, καὶ φεύγοντα
ἄχρι τοῦ Κασίου ὄρους συνεδίωξε' τοῦτο δὲ ὑ ὑπέρ-
κεῖται Συρίας. κεῖθι δὲ αὐτὸν κατατετρωμένον
ἰδὼν εἰς χεῖρας συνέβαλε. Τυφὼν δὲ ταῖς -σπεί-
pass περιπλεχθεὶς κατέσχεν αὐτόν, καὶ τὴν ἅρπην
περιελόμενος τά τε τῶν χειρῶν καὶ ποδῶν διέτεμε
νεῦρα, ἀράμενος δὲ ἐπὶ τῶν ᾿ὦμων διεκόμισεν
αὐτὸν διὰ τῆς θαλάσσης εἰς Κιλικίαν ὃ καὶ
παρελθὼν εἰς τὸ Κωρύκιον ἄντρον κατέθετο.
ὁμοίως δὲ καὶ τὰ νεῦρα κρύψας ἐν ἄρκτου δορᾷ
κεῖθι ἀπέθετο, καὶ κατέστησε φύλακα * Δελφύνην
tea ἡμίθηρ δὲ ἦν αὕτη ἡ κόρη. Ἕ ρμῆς δὲ
1 μετέβαλον E: μετέβαλλον Α.
3 κατέπληττεν E: κατέπτησεν A: κατέπτησσεν Heyne,

Westermann, Miiller: κατέπτηξεν Bekker: κατέπλησσεν
Hercher.

3 Κιλικίαν Heyne, Westermann, Miiller, Bekker, Hercher,
Wagner: Σικελίαν AE.

4 κατέστησε φύλακα HE: κατέστησε A: «φύλακα: κατέστησε

Bekker, Hercher.
48

THE LIBRARY, I. w. 3

them projected a hundred dragons’ heads. From the
thighs downward he had huge coils of vipers, which
when drawn out, reached to his very head and
emitted a loud hissing. His body was all winged!:
unkempt hair streamed on the wind from his head
and cheeks; and fire flashed from his eyes. Such
and so great was Typhon when, hurling kindled
rocks, he made for the very heaven with hissings
and shouts, spouting a great jet of fire from his
mouth. But when the gods saw him rushing at
heaven, they made for Egypt in flight, and being
pursued they changed their forms into those of ani-
mals.2_ However Zeus pelted Typhon at a distance
with thunderbolts, and at close quarters struck him
down with an adamantine:sickle, and as he fled pur-
sued him closely as far as Mount Casius, which over-
hangs Syria. There, seeing the monster sore wounded,
he grappled with him. But Typhon twined about him
and gripped him in his coils, and wresting the sickle
from him severed the sinews of his hands and feet,
and lifting him on his shoulders carried him through
the sea to Cilicia and deposited him on arrival in the
Corycian cave. Likewise he put away the sinews there
also, hidden in a bearskin, and he set to guard them
the she-dragon Delphyne, who was a half-bestial
maiden. But Hermes and Aegipan stole the sinews

1 Or ‘‘ feathered.” But Antoninus Liberalis (Transform.
28) speaks of Typhon’s numerous wings.

- ‘Compare Antoninus Liberalis, Transform. 28; Ovid,
Metamorph. v. 319 sqq.; Hyginus, Fab. 152; Scriptores rerum
mythicarum Latini, ed. G. H. Bode, vol. i. p. 29 (First Vatican
Mythographer, 86). The story of the transformation of the

ods into beasts in Egypt was probably invented by the
Greeks to explain the Egyptian worship of animals, as Lucian
shrewdly perceived (De sacrificits, 14).

49
VOL. I. E

APOLLODORUS

καὶ Αἰγίπαν ἐκκλέψαντες τὰ νεῦρα ἥρμοσαν τῷ
Διὶ λαθόντες. Ζεὺς δὲ τὴν ἰδίαν ἀνακομισάμενος
ἰσχύν, ἐξαίφνης ἐξ οὐρανοῦ ἐπὶ πτηνῶν ὀχούμενος
ἵππων ἅρματι, βάλλων κεραυνοῖς ἐπ᾽ ὄρος ἐδίωξε
Τυφῶνα τὸ λεγόμενον Νῦσαν, ὅπου μοῖραι αὐτὸν
διωχθέντα ἠπάτησαν' πεισθεὶς γὰρ ὅτε ῥωσθή-
σεται μᾶλλον, ἐγεύσατο τῶν ἐφημέρων καρπῶν.
διόπερ ἐπιδιωκόμενος αὖθις ἧκεν εἰς Θράκην, καὶ
Ἁ Ὁ wv 3

μαχόμενος περὶ τὸν Αἷμον ὅλα ἔβαλλεν ὄρη.
τούτων δὲ ἐπ᾽ αὐτὸν ὑπὸ τοῦ κεραυνοῦ πάλιν
3 f \ 3 a Ν 99-7

ὠθουμένων πολὺ ἐπὶ τοῦ ὄρους ἐξέκλυσεν αἷμα"
καί φασιν ἐκ τούτου τὸ ὄρος κληθῆναι Αἷμον.
φεύγειν δὲ ὁρμηθέντι αὐτῷ 1 διὰ τῆς Σικελικῆς
θαλάσσης Ζεὺς ἐπέρριψεν Αἴτνην ὄρος ἐν Σικε-

’ Pr. A e / l4 3 3 φ ’
λίᾳ' τοῦτο δὲ ὑπερμέγεθές ἐστιν, ἐξ οὗ μέχρι
δεῦρό φασιν ἀπὸ τῶν βληθέντων κεραυνῶν γίνε-
σθαι πυρὸς ἀναφυσήματα. ἀλλὰ περὶ μὲν τού-
τῶν μέχρι τοῦ δεῦρο ἡμῖν λελέχθω.

VII. Προμηθεὺς δὲ ἐξ ὕδατος καὶ γῆς ἀνθρώ-
Tous πλάσας ἔδωκεν αὐτοῖς καὶ πῦρ, λάθρᾳ Διὸς
3 ’ 4 e ΝΜ ’ ? 4
ἐν νάρθηκι κρύψας. ὡς δὲ ἥσθετο Ζεύς, ἐπέταξεν

1 ὁρμηθέντι αὐτῷ E: ὁρμηθέντος αὐτοῦ A.

1 According to Nonnus (Dionys. i. 481 sqq.), it was Cadmus
who, disguised as a shepherd, wheedled the severed sinews
of Zeus out of Typhon by pretending that he wanted them
for the strings of a lyre, on which he would play ravishing
music to the monster. The barbarous and evidently ver
ancient story seems to be alluded to by no other Gree
writers.

2 This story of the deception practised by the Fates on
Typhon seems to be otherwise unknown.

* Haemus, from haima (blood); hence ‘‘ the Bloody Moun-
tain.” It is said that a city of Egypt received the same name
for the same reason (Stephanus Byzantius, s.v. Ἡρώ).

50

THE LIBRARY, I. νι. 3-vi1. 1

and fitted them unobserved to Zeus.!. And having
recovered his strength Zeus suddenly from heaven,
riding in a chariot of. winged horses, pelted Typhon
with thunderbolts and pursued him to the mountain
called Nysa, where the Fates beguiled the fugitive ;
for he tasted of the ephemeral fruits in the persuasion
that he would be strengthened thereby.? So being
again pursued he came to Thrace, and in fighting at
Mount Haemus he heaved whole mountains. But
when these recoiled on him through the force of the
thunderbolt, a stream of blood gushed out on the
mountain, and they say that from that circumstance
the mountain was called Haemus.? And when he
started to flee through the Sicilian sea, Zeus cast
Mount Etna in Sicily upon him. That is a huge
mountain, from which down to this day they say that
blasts of fire issue from the thunderbolts that were
thrown.*. So much for that subject.

VII. Prometheus moulded men out of water and
earth® and gave them also fire, which, unknown to
Zeus, he had hidden in a stalk of fennel.6 But when

* As to Typhon under Mount Etna see Aeschylus, Pro-
metheus Vinctus, 363 sqq.; Pindar, Pyth. i. 17 (32) sqq.; Ovid,
Fasti, iv. 491 sq., Metamorph. v. 352 sq.

5 As to the creation of the human race by Prometheus,
compare Philemon in Stobaeus, Florilegium, ii. 27; Pausa-
nias, x. 4. 4; Lucian, Dialogi deorum, i. 1; Libanius, Orat.
xxv. 31, vol. ii. p. 552, ed. R. Foerster ; Ovid, Metamorph.
i. 82 sqq.; Juvenal, Sat. xiv. 35. It is to be observed that in
the earliest versions of the legend (Hesiod, Theog. 510 8qq.,
Works and Days, 48 sqq.; Aeschylus, Prometheus Vinctus)
Prometheus appears only as the benefactor, not the creator,
of mankind.

6 Compare Hesiod, Works and Days, 50 sqq., Theog. 565
eqq.; Aeschylus, Prometheus Vinctus, 107 s8qq.; Plato,
Protagoras, 11, p.321; Hyginus, Fab. 144; id. Astronom. ii. 15.
According to Servigs (on Virgil, Hcl. vi. 42), Prometheus

51
E 2

APOLLODORUS

Ἡφαίστῳ τῷ Καυκάσῳ ὄρει τὸ σῶμα αὐτοῦ
προσηλῶσαι" τοῦτο δὲ Σκυθικὸν ὄρος ἐστίν. ἐν
δὴ τούτῳ προσηλωθεὶς Προμηθεὺς πολλῶν ἐτῶν
ἀριθμὸν ἐδέδετο’ καθ᾽ ἑκάστην δὲ ἡμέραν ἀετὸς
ἐφιπτάμενος αὐτῷ τοὺς λοβοὺς ἐνέμετο τοῦ ἥπατος
αὐξανομένουϊ διὰ νυκτός. καὶ Προμηθεὺς μὲν
πυρὸς κλαπέντος δίκην ἔτινε ταύτην, μέχρις
Ἡρακλῆς αὐτὸν ὕστερον ἔλυσεν, ὡς ἐν τοῖς καθ᾽
Ἡρακλέα δηλώσομεν.

2 Προμηθέως δὲ παῖς Δευκαλίων ἐγένετο. οὗτος
βασιλεύων τῶν περὶ τὴν Φθίαν τόπων γαμεῖ
Πύρραν τὴν ᾿Ε'πιμηθέως καὶ Πανδώρας, ἣν ἔπλα-
σαν θεοὶ πρώτην γυναῖκα. ἐπεὶ δὲ ἀφανίσαι Ζεὺς

1 rot ἥπατος αὐξανομένου Heyne, Hercher, Wagner: τῶν
ἡπάτων αὐξανομένων AK, Westermann, Miiller, Bekker.

stole the fire by applying a torch to the sun’s wheel. Stories
of the original theft of fire are widespread among ‘mankind.
See Appendix, ‘‘ Myths of the Origin of Fire.” The
plant (vdp6nt) in which Prometheus is said to have carried
the stolen fire is commonly identified with the giant fennel
(Ferula communis). See L. Whibley, Companion to Greek
Studies* (Cambridge, 1916), p. 67. Tournefort found the
plant growing abundantly in Skinces: the ancient Schinussa,
a small deserted island south of Naxos (Plin. Nat. Hist. iv.
68). He describes the stalk as about five feet high and three
inches thick, with knots and branches at intervals of about
ten inches, the whole being covered with a tolerably hard
rind. ‘‘ This stalk is filled with a white pith, which, being
very dry, catches fire just like a wick; the fire keeps alight
perfectly in the stalk and consumes the pith only gradually,
without damaging the rind ; hence people use this plant to
carry fire from one place to another ; our sailors laid in a
supply of it. This custom is of great antiquity, and may
serve to explain a passage in Hesiod, who, speaking of the
fire which Prometheus stole from heaven, says that he carried
it away in a stalk of fennel.” He tells us, further, that the
Greeks still call the plant nartheca. See P. de Tournefort,

52

THE LIBRARY, I. vi. 1-2

Zeus learned of it, he ordered Hephaestus to nail his
body to Mount Caucasus, which is a Scythian moun-
tain. On it Prometheus was nailed and kept bound
for many years. Every day an eagle swooped on
him and devoured the lobes of his liver, which grew
by night. That was the penalty that Prometheus
paid for the theft of fire until Hercules afterwards
released him, as we shall show in dealing with
Hercules.!

And Prometheus had a son Deucalion.? He reign-
ing in the regions about Phthia, married Pyrrha, the
daughter of Epimetheus and Pandora, the first wo-
man fashioned by the gods. And when Zeus would

Relation d’un Voyage du Levant (Amsterdam, 1718), i. 93.
The plant is common all over Greece, and may be seen in
particular abundance at Phalerum, near Athens. See W. G.
Clark, Peloponnesus (London, 1858), p. 111; J. Murr, Déte
Pfhlanzenwelt in der griechischen Mythologie (Innsbruck, 1890),
p. 231. In Naxos Mr. J.T. Bent saw orange gardens divided
y hedges of tall reeds, and he adds: ‘‘ In Lesbos this reed
is still called νάρθηκα (νάρθηξ), ἃ survival of the old word for
the reed by which Prometheus brought down fire from
heaven. One can understand the idea well: ἃ peasant to-da
who wishes to carry a light from one house to another will
ut it into one of these reeds to prevent its being blown out.”
J. Theodore Bent, The Cy (London, 1885), p. 365.
Perhaps Bent mistook fennel for a reed. The rationalistic
Diodorus Siculus explained the myth of the theft of fire by
saying that Prometheus was the inventor of the fire-sticks, by
the friction of which against each other fire is kindled. See
Diodorus Siculus, v. 67. 2. But Greek tradition attributed
the invention of fire-sticks to Hermes. See the Homeric
Hymn to Hermes, 108 sqq.
As to the release of Prometheus, see ii. 5. 11.

3 The whole of the following account of Deucalion and
Pyrrha is quoted, with a few trifling verbal changes, by the
Scholiast on Homer, Jiiad, i. 126, who cites Apollodorus as
his authority.

3 As to the making of Pandora, see Hesiod, Works and

Days, 60 sqq., Theog. 571 sqq.; Hyginus, Fab, 142. 53

APOLLODORUS

τὸ χαλκοῦν ἠθέλησε! γένος, ὑποθεμένου IIpo-
μηθέως Δευκαλίων τεκτηνάμενος λάρνακα, καὶ τὰ
ἐπιτήδεια ἐνθέμενος, εἰς ταύτην μετὰ Πύρρας
εἰσέβη.Σ2 Ζεὺς δὲ πολὺν ὑετὸν ἀπ᾽ οὐρανοῦ χέας
τὰ πλεῖστα μέρη τῆς “Ελλάδος κατέκλυσεν, ὥστε
διαφθαρῆναι πάντας ἀνθρώπους, ὀλίγων χωρὶς οἵ
συνέφυγον εἰς τὰ πλησίον ὑψηλὰ ὄρη. πότε δὲ
καὶ τὰ κατὰ Θεσσαλίαν ὄρη διέστη, καὶ τὰ ἐκτὸς
Ἰσθμοῦ καὶ Πελοποννήσου συνεχέθη “ πάντα.
Δευκαλίων δὲ ἐν τῇ λάρνακι διὰ τῆς θαλάσσης
φερόμενος «ἐφ᾽ ἡμέρας ἐννέα καὶ νύκτας «τὰς;»
ἴσας τῷ Παρνασῷ προσίσχει, κἀκεῖ τῶν ὄμβρων
παῦλαν λαβόντων ἐκβὰς θύει Διὶ φυξίῳ. Ζεὺς
δὲ πέμψας Ἑρμῆν πρὸς αὐτὸν ἐπέτρεψεν αἱρεῖ-
σθαιῦ ὅ τι βούλεται: ὁ δὲ αἱρεῖται ἀνθρώπους
αὐτῷ γενέσθαι. καὶ Διὸς εἰπόντος ὑπὲρ κεφαλῆς
ἔθαλλεν αἴρων λίθους, καὶ ods μὲν ἔβαλε Δευ-
καλίων, ἄνδρες ἐγένοντο, ods δὲ Πύρρα, γυναῖκες.
ὅθεν καὶ λαοὶ μεταφορικῶς ὠνομάσθησαν ἀπὸ τοῦ
λᾶας ὁ λίθος.

Γίνονται δὲ ἐκ Πύρρας Δευκαλίωνε παῖδες

ἠθέλησε E, Scholiast on Homer, JU. i. 126 (citing Apollo-
dorus): ἤθελε A.

2 εἰσέβη A: εἰσέδυ E: ἐνέβη Scholiast on Homer, JJ. i. 126.

8 συνέφυγον E, Schuliast on Homer, Il. i. 126; συνεφύτων
ἘΔ: συνεφοίτων A.

4 συνεχέθη A, Westermann, Bekker: συνεχύθη Heyne,
Miiller, Hercher, Wagner. But the passive aorist συνεχέθη
of xéw is recognized by the Htymologicum Magnum, 3.v.
xéw, p. 809, 46, and rightly defended by Lobeck, Phry-
nichus, pp. 731 sq.

5 αἱρεῖσθαι E: αἰτεῖσθαι A, Scholiast on Homer, JU. i. 126:
ἑλέσθαι Hercher.

54

THE LIBRARY, I. vu. 2

destroy the men of the Bronze Age, Deucalion by
the advice of Prometheus constructed a chest,! and
having stored it with provisions he embarked in it
with Pyrrha. But Zeus by pouring heavy rain from
heaven flooded the greater part of Greece, so that
all men were destroyed, except a few who fled to
the high mountains in the neighbourhood. It was
then that the mountains in Thessaly parted, and that
all the world outside the Isthmus and Peloponnesus
was overwhelmed. But Deucalion, floating in the
chest over the sea for nine days and as many nights,
drifted to Parnassus, and there, when the rain ceased,
he landed and sacrificed to Zeus, the god of Escape.
And Zeus sent Hermes to him and allowed him
to choose what he would, and he chose to get men.
And at the bidding of Zeus he took up stones and
threw them over his head, and the stones which
Deucalion threw became men, and the stones which
Pyrrha threw became women. Hence people were
called metaphorically people (laos) from laas, “a
stone.’’ 2

And Deucalion had children by Pyrrha, first

1 As to Deucalion’s flood, see Lucian, De dea Syria, 12 8q.;
Ovid, Metamorph. i. 125-415; Hyginus, Fab. 153; Servius,
on Virgil, Eclog. vi. 41; Scriptores rerum mythicarum
Latini, ed. G. H. Bode, vol. i. pp. 57 sq., 99 (First Vatican
Mythographer, 189; Second Vatican Mythographer, 73) ;
Folk-lore un the Old Testament, i. 146 sgqg. Another person
who is said to have escaped alive from the flood was a certain
Cerambus: the story ran that the nymphs wafted him aloft
on wings over the Thessalian mountains. See Ovid, Meta-

morph. vii. 353 sqq.
2 Compare Pindar, Olymp. ix. 41 sqq.; Hyginus, Fab. 153.

55

oo

cs

APOLLODORUS

“Ἕλλην μὲν πρῶτος, ὃν ἐκ Διὸς γεγεννῆσθαι 1
«ἔνιοι» λέγουσι, «δεύτερος δὲ» 3 ᾿Αμφικτύων ὁ
μετὰ Κραναὸν βασιλεύσας τῆς ᾿Αττικῆς, θυγάτηρ
δὲ Πρωτογένεια, ἐξ ἧς καὶ Διὸς ᾿Αέθλιος. “Ἐλ-
ληνος δὲ καὶ νύμφης Ὁρσηΐίδος ὃ Δῶρος Ἐξοῦθος
Αἴολος. αὐτὸς μὲν οὖν ἀφ᾽ αὑτοῦ τοὺς καλου-
μένους Γραικοὺς προσηγόρευσεν Ἑλληνας, τοῖς δὲ
παισὶν ἐμέρισε τὴν χώραν" καὶ Ἐξοῦθος μὲν λαβὼν
τὴν Πελοπόννησον ἐκ Kpeovons τῆς ᾿Ερεχθέως
᾿Αχαιὸν ἐγέννησε καὶ Ἴωνα, ἀφ᾽ ὧν ᾿Αχοιὰ καὶ
Ἴωνες καλοῦνται, Δῶρος δὲ τὴν πέραν χώραν
Πελοποννήσου λαβὼν τοὺς κατοίκους ἀφ᾽ ἑαυτοῦ
Δωριεῖς ἐκάλεσεν, Αἴολος δὲ βασιλεύων τῶν περὶ
τὴν Θεσσαλίαν τόπων τοὺς ἐνοικοῦντας Αἰολεῖς
προσηγόρευσε, καὶ γήμας ᾿Εναρέτην τὴν Δηιμάχου
παῖδας μὲν ἐγέννησεν ἑπτά, Κρηθέα Σίσυφον
᾿Αθάμαντα Σαλμωνέα Δηιόνα Μάγνητα Περιήρην,
θυγατέρας δὲ πέντε, Κανάκην ᾿Αλκυόνην Πεισι-
δίκην Καλύκην Περιμήδην.

Περιμήδης μὲν οὖν καὶ ᾿Αχελῴου Ἵπποδάμας
καὶ ᾿Ορέστης, Πεισιδίκης δὲ καὶ Μυρμιδόνος
ἼΑντιφος καὶ Ακτωρ. ᾿Αλκυόνην δὲ Κῆνξ ἔγημεν

1 γεγεννῆσθαι A, Scholiast on Homer, 17. xiii. 307 (citing
Apollodorus) : γεγενῆσθαι Re

ἕνιοι. . . δεύτερος δὲ in Scholiast on Homer, lc.

ὃ dponldos PR°: ᾿Ορειάδος Heyne: ᾿Οθρηίδος Scholiast on
Plato, Sympos. p. 208 p, Hercher.

1 This passage as to the children of Deucalion is quoted by
the Scholiast on Homer, Iliad, xiii. 307, who names Apollo-
dorus as his authority.

2 As to Hellen et | his sons, see Strabo, viii. 7. 1, p. 383;
Pausanias, vii. 1.2; Conon, Narrat. 27. According to the
Scholiast on Homer, Iliad, i. 2, Xuthus was a son of Aeolua.

56

THE LIBRARY, I. vir. 2-4

Hellen, whose father some say was Zeus, and second
Amphictyon, who reigned over Attica after Cranaus ;
and third a daughter Protogonia, who became the
mother of Aethlius by Zeus.! Hellen had Dorus,
Xuthus, and Aeolus? by anymph Orseis. Those who
were called Greeks he named Hellenes after himself,®
and divided the country among his sons. Xuthus
received Peloponnese and begat Achaeus and Ion by
Creusa, daughter of Erechtheus, and from Achaeus
and Ion the Achaeans and Ionians derive their names.
Dorus received the country over against Peloponnese
and called the settlers Dorians after himself.‘
Aeolus reigned over the regions about Thessaly and
named the inhabitants Aeolians.5 He married
Enarete, daughter of Deimachus, and begat seven
sons, Cretheus, Sisyphus, Athamas, Salmoneus, Deion,
Magnes, Perieres, and five daughters, Canace, Alcyone,
Pisidice, Calyce, Perimede.®

Perimede had Hippodamas and Orestes by Ache-
lous; and Pisidice had Antiphus and Actor by Myr-
midon. Alcyone was married by Ceyx, son of Lucifer.”

> According to the Parian Chronicle, the change of the
national name from Greeks (Gratkot) to Hellenes took place
in 1521 p.c. See Fragmenta Historicorum Graecorum, ed.
C. Miiller, i. 542 sg. Compare Aristotle, Meteorologica, i. 14,
Β, 352; Etymologicum Magnum, p. 239, δ.υ. Τραικός ;

tephanus Byzantius, s.v. Γραικός ; Pausanias, iii. 20. 6, with
my note; Zhe Fragments of Sophocles, ed. A. C. Pearson,
vol. ii. p. 160.

‘ As to the early seats of the Dorians, see Herodotus, i. 56.

§ As to the Aeolians of Thessaly, compare Pausanias, x.
8.4; Diodorus Siculus, iv. 67. 2.

6 As to Aeolus, his descendants, and their settlements, see
Diodorus Siculus, iv. 67. 2-7; Scholiast on Pindar, Pyth. iv.
107 (190).

7 According to Ovid (Metamorph. xi. 271 eq.), Ceyx re-
flected his father’s brightness in his face.

57

APOLLODORUS

Ἑωσφόρονυ παῖς. οὗτοι δὲ δι’ ὑπερηφάνειαν
ἀπώλοντο" ὁ μὲν γὰρ τὴν γυναῖκα ἔλεγεν “Ἥραν,
ἡ δὲ τὸν ἄνδρα Δία, Ζεὺς δὲ αὐτοὺς ἀπωρνέωσε,
καὶ τὴν μὲν ἀλκυόνα ἐποίησε τὸν δὲ κήυκα.
Κανάκη δὲ ἐγέννησεν ῖ ἐκ ἸΠοσειδῶνος πλέα
καὶ Νιρέα καὶ ᾿Επωπέα καὶ ᾿Αλωέα καὶ Τρίοπα.
᾿Αλωεὺς μὲν οὖν ἔγημεν ᾿Ιφιμέδειαν τὴν Τρίοπος,
ἥτις Ἰ]οσειδῶνος ἠράσθη, καὶ συνεχῶς φοιτῶσα
ἐπὶ τὴν θάλασσαν, χερσὶν ἀρυομένη τὰ κύματα
τοῖς κόλποις ἐνεφόρει. συνελθὼν δὲ αὐτῇ Ποσει-
δῶν δύο ἐγέννησε παῖδας, Ὦτον καὶ ᾿Εφιάλτην,
τοὺς ᾿Αλωάδας λεγομένους. οὗτοι κατ᾽ ἐνιαυτὸν
ηὔξανον πλάτος μὲν πηχυαῖον μῆκος δὲ ὀργυιαῖον"
ἐννέα δὲ ἐτῶν γενόμενοι, καὶ τὸ μὲν πλάτος πηχῶν
ἔχοντες ἐννέα τὸ δὲ μέγεθος ὀργυιῶν ἐννέα, pds
θεοὺς 5 μάχεσθαι διενοοῦντο, καὶ τὴν μὲν Ὄσσαν
ἐπὶ tov "Ολυμπον ἔθεσαν, ἐπὶ δὲ τὴν Ὄσσαν
θέντες τὸ Πήλιον διὰ τῶν ὀρῶν τούτων ἠπείλουν
εἰς οὐρανὸν ἀναβήσεσθαι, καὶ τὴν μὲν θάλασσαν
χώσαντες τοῖς ὄρεσι ποιήσειν ὃ ἔλεγον ἤπειρον,
τὴν δὲ γῆν θάλασσαν. ἐμνῶντο δὲ ᾿ΕΠφιάλτης μὲν
Ἥραν ἾΩτος δὲ ΓΑρτεμιν. ἔδησαν δὲ καὶ “Apny.
1 φγέννησεν Scaliger, Heyne (in text), Westermann,
Miiller, Bekker, Hercher, Wagner: ἐποίησεν A. Heyne

conjectured ἐκύησεν. 2 θεοὺς Εἰ : θεὸν A.
8 ποιήσειν A: ἐκποιήσειν KE, Wagner.

1 Compare Scholiast on Aristophanes, Birds, 250; Schol.
on Homer, 11. ix. 562; Eustathius on Homer, fc. p. 776.
The story may be a reminiscence of an ancient Greek custom,
in accordance with which kings are said to have been regu-
larly called Zeus. See J. Tzetzes, Antehomerica, 102 sq.;
id., Chiliades, i. 474; A.B. Cook, ‘‘ The European Sky-god,”
Folk-lore, xv. (1904), pp. 299 sqq.

2 Compare Lucian, Halcyon, 1; Schol. on Aristophanes,
Birds, 250; Ovid, Metamorph. xi. 410 8qg., especially 710 sqq.;

58

THE LIBRARY, I. vin. 4

These perished by reason of their pride; for he said
that his wife was Hera, and she said that her hus-
band was Zeus.!_ But Zeus turned them into birds;
her he made a kingfisher (alcyon) and him a gannet
(ceys).?

Canace had by Poseidon Hopleus and Nireus and
Epopeus and Aloeus and Triops. Aloeus wedded
Iphimedia, daughter of Triops; but she fell in love
with Poseidon, and often going to the sea she would
draw up the waves with her hands and pour them
into her lap. Poseidon met her and begat two sons,
Otus and Ephialtes, who are called the Aloads.’
These grew every year a cubit in breadth and a
fathom in height; and when they were nine years
old,‘ being nine cubits broad and nine fathoms high,
they resolved to fight against the gods, and they set
Ossa on Olympus, and having set Pelion on Ossa
they threatened by means of these mountains to
ascend up to heaven, and they said that by filling up
the sea with the mountains they would make it dry
land, and the land they would make sea. And
Ephialtes wooed Hera, and Otus wooed Artemis ;
moreover they put Aresin bonds.5 However, Hermes
Hyginus, Fab. 65. The identification of the sea-bird ceyzx
is doubtful. See D’Arcy Wentworth Thompson, Glossary of
Greek Birds (Oxford, 1895), p. 81.

3 As to the Aloads, see Homer, Od. xi. 305 sqq.; Virgil,
Aen. vi. 582 sqq.; Hyginus, Fab. 28.

4 This answers to the évyéwpo: of Homer (Od. xi. 31), the
meaning of which has been disputed. See Merry, on Homer,
Od. x. 19. Hyginus (Fab. 28) understood ἐννέωροι in the
same way as Apollodorus (‘‘ cum essent annorum novem”’).

5 They are said to have imprisoned him for thirteen months
in a brazen pot, from which he was rescued, in a state of
Sa exhaustion, by the interposition of Hermes. See

omer, Jl. v. 385 δᾳᾳ. Compate my note, ‘Ares in the
brazen pot,” The Classical Review, ii. (1888) p. 222.

59

APOLLODORUS

τοῦτον μὲν οὖν Epps ἐξέκλεψεν, ἀνεῖλε δὲ τοὺς
Αλωάδας ἐν Νάξῳ ἴΑρτεμις δι’ ἀπάτης: ἀλλά-
ξασα γὰρ τὴν ἰδέαν εἰς ἔλαφον διὰ μέσων αὐτῶν
ἐπήδησεν, οἱ δὲ βουλόμενοι εὐστοχῆσαι τοῦ
θηρίου 3 ἐφ᾽ ἑαυτοὺς ἠκόντισαν.

Καλύκης δὲ καὶ ᾿Αεθλίου παῖς ᾿Ενδυμίων γίνε-
ται, ὅστις ἐκ Θεσσαλίας Αἰολέας ἀγαγὼν Ἦλεν
ᾧκισε. λέγουσι δὲ αὐτόν τινες ἐκ Διὸς γενέσθαι.
τούτου κάλλει διενεγκόντος ἠράσθη Σελήνη, Ζεὺς
δὲ αὐτῷ δίδωσιν ὃ βούλεται ἑλέσθαι" ὁ δὲ αἱρεῖται
κοιμᾶσθαι διὰ παντὸς ἀθάνατος καὶ ἀγήρως μένων.

Ἐνδυμίωνος δὲ καὶ νηΐδος viudns,® ἢ ὥς τινες
᾿ἸΙφιανάσσης, Αἰτωλός, ὃς ἀποκτείνας Απιν τὸν
Φορωνέως καὶ φυγὼν εἰς τὴν Κουρήτιδα χώραν,
κτείνας τοὺς ὑποδεξαμένους Φθίας καὶ ᾿Απόλ-
λωνος vious, Δῶρον καὶ Λαόδοκον καὶ Πολυποίτην,
ἀφ᾽ ἑαυτοῦ τὴν χώραν Αἰτωλίαν ἐκάλεσεν.

Αἰτωλοῦ δὲ καὶ Προνόης τῆς Φόρβου Πλευρὼν
καὶ Καλυδὼν ἐγένοντο, ἀφ᾽ ὧν αἱ ἐν Αἰτωλίᾳ
πόλεις ὠνομάσθησαν. Ἰ]λευρὼν μὲν οὖν γήμας
Ἐανθίππην τὴν Δώρου παῖδα ἐγέννησεν ᾿Αγήνορα,
θυγατέρας δὲ Στερόπην καὶ Στρατονίκην καὶ Λαο-
dovrnv't Καλυδῶνος δὲ καὶ Αἰολίας τῆς ᾽Αμυ-
θάονος ᾿Ε'πικάστη «καὶ; Πρωτογένεια, ἐξ ἧς καὶ
"Apeos Οξυλος. ᾿Αγήνωρ δὲ ὁ Πλευρῶνος γήμας
Ἐπικάστην τὴν Καλυδῶνος ἐγέννησε Ἰ]Πορθάονα

1 μέσων ER, Hercher, Wagner: μέσον A: μέσον Heyne,
Westermann, Miiller, Bekker.

2 τοῦ θηρίον Heyne, Hercher, Wagner: τὸ θηρίον AE,
Westermann, Miiller, Bekker.

3 νηίδος νύμφης Hercher, Wagner: σηίδος R®: σηίδος νύμ-
ons ἣ νηίδος A.

4 Λαοφόντην Heyne: Λεοφόντην A: Λεωφόντην Hercher.

60

THE LIBRARY, I. vit. 4-7

rescued Ares by stealth, and Artemis killed the —
Aloads in Naxos bya ruse. For she changed herself
into a deer and leaped between them, and in their
eagerness to hit the quarry they threw their darts
at each other.

Calyce and Aethlius had a son Endymion who led
-Aeolians from Thessaly and founded Elis. But some
say that he was a son of Zeus. As he was of surpas-
sing beauty, the Moon fell in love with him, and Zeus
allowed him to choose what he would, and he chose
to sleep for ever, remaining deathless and ageless.”

Endymion had by a Naiad nymph or, as some say, by
Iphianassa, a son Aetolus, who slew Apis, son of
Phoroneus, and fled to the Curetian country. There
he killed his hosts, Dorus and Laodocus and Polypoe-
tes, the sons of Phthia and Apollo, and called the
country Aetolia after himself.’

Aetolus and Pronoe, daughter of Phorbus, had sons,
Pleuron and Calydon, after whom the cities in Aeto-
liawere named. Pleuron wedded Xanthippe, daughter
of Dorus, and begat a son Agenor, and daughters,
Sterope and Stratonice and Laophonte. Calydon
and Aeolia, daughter of Amythaon, had daughters,
Epicaste and Protogonia, who had Oxylus by Ares.
- And Agenor, son of Pleuron, married Epicaste,
daughter of Calydon, and begat Porthaon and

1 Compare Hyginus, Fab. 28.

2 As to Endymion and the Moon, see Apollonius Rhodius,
Argon. iv. 57 8ᾳ., with the Scholiast ; Pausanias, v. 1. 4;
Mythographi Graect, ed Westermann, pp. 319 84ᾳ., 324;
Hyginus, Fab. 271. The present passage of Apollodorus is
quoted almost verbally by Zenobius, Cent. iil. 76, but as
usual without mention of his authority. The eternal sleep
of Endymion was proverbial. See Plato, Phaedo, 17, p. 720;
Macarius, Cent. iii. 89; Diogenianus, Cent. iv. 40; Cicero,
De finibus, v. 20. 55 ; compare td. Tuscul. Disput. i. 38. 92.

8 Compare Pausanias, v. 1. 8; Conon, Narrat. 14. 61

10

APOLLODORUS

καὶ Anpovixny, ἧς καὶ “Apeos Εὔηνος Μῶλος
Πύλος Θέστιος.

Εὔηνος μὲν οὖν ἐγέννησε Μάρπησσαν, ἣν
᾿Απόλλωνος μνηστευομένου Ἴδας ὁ ᾿Αφαρέως
ἥρπασε, λαβὼν παρὰ Ποσειδῶνος ἅρμα ὑπό-
πτερον. διώκων δὲ Εὔηνος ἐφ᾽ ἅρματος ἐπὶ τὸν
Λυκόρμαν ἦλθε ποταμόν, καταλαβεῖν δ᾽ οὐ δυνά-
μενος τοὺς μὲν ἵππους ἀπέσφαξεν, ἑαυτὸν δ᾽ εἰς
τὸν ποταμὸν ἔβαλε: καὶ καλεῖται Εὔηνος ὁ
ποταμὸς ἀπ᾽ ἐκείνους: Ἴδας δὲ εἰς Μεσσήνην
παραγίνεται, καὶ αὐτῷ ὁ ᾿Απόλλων περιτυχὼν
ἀφαιρεῖται τὴν κόρην. μαχομένων δὲ αὐτῶν περὶ
τῶν τῆς παιδὸς γάμων, Ζεὺς διαλύσας ἐπέτρεψεν
αὐτῇ τῇ παρθένῳ ἑλέσθαί ὁποτέρῳ βούλεται
συνοικεῖν" ἡ δὲ δείσασα, ὡς ἂν μὴ γηρῶσαν αὐτὴν
᾿Απόλλων καταλίπῃ, τὸν Ἴδαν εἵλετο ἄνδρα.

Θεστίῳ δὲ ἐξ Εὐρυθέμιδος τῆς Κλεοβοίας ἐγέ-
νοντο θυγατέρες μὲν ᾿Αλθαία Λήδα Ὑπερμνήστρα,
ἄρρενες δὲ Ἴφικλος Εὔνππος Ἰ]λήξιππος Εὐρύ-
πυλος.

Πορθάονος δὲ καὶ Εὐρύτης «τῆς» ᾿Ἱπποδάμαν-
τος ἐγένοντο παῖδες Οἰνεὺς “Ayptos ᾿Αλκάθοος
Μέλας Λευκωπεύς, θυγάτηρ δὲ Στερόπη, ἐξ ἧς
καὶ ᾿Αχελῴου Σειρῆνας γενέσθαι λέγουσιν.

VIII. Οἰνεὺς δὲ βασιλεύων Καλυδῶνος παρὰ

1 As to Evenus and Marpessa, see Scholiast on Homer,
Thad, ix. 557; Eustathius, on Homer, l.c. p. 776 ; Plutarch,
Parallela, 40; Hyginus, Fab. 242 (who calls Evenus a son of
Hercules). According to the first two of these writers,
Evenus, like Oenomaus, used to set his daughter’s suitors to
run a chariot race with him, promising to bestow her on the
winner ; but he cut off the heads of his vanquished competi-
tors and nailed them to the walls of his house. This seems

62

THE LIBRARY, I. vu. 7—vim. 1

Demonice, who had Evenus, Molus, Pylus, and
Thestius by Ares.

Evenus begat Marpessa, who was wooed by Apollo,
but Idas, son of Aphareus, carried her off in a winged
chariot which he received from Poseidon.! Pursuing
him in a chariot, Evenus came to the river Lycormas,
but when he could not catch him he slaughtered his
horses and threw himself into the river, and the
river is called Evenus after him. But Idas came to
Messene, and Apollo, falling in with him, would have
robbed him of the damsel. As they fought for the
girl’s hand, Zeus parted them and allowed the maiden
herself to choose which of the two she would marry ;
and she, because she feared that Apollo might desert
her in her old age, chose Idas for her husband.?

Thestius had daughters and sons by Eurythemis,
daughter of Cleoboea: the daughters were Althaea,
Leda,? Hypermnestra, and the males were Iphiclus,
Evippus, Plexippus, and Eurypylus.

Porthaon and Euryte, daughter of Hippodamas,
had sons, Oeneus, Agrius, Alcathous, Melas, Leuco-
peus, and a daughter Sterope, who is said to have
been the mother of the Sirens by Achelous.

VIII. Reigning over Calydon, Oeneus was the

to be the version of the story which Apollodorus had before
him, though he has abridged it.

2 Compare Scholiast on Homer, Iliad, ix. 557 (who cites
Simonides) ; Eustathius, on Homer, l.c. p. 776; Tzetzes,
Schol. on Lycophron, 561; Pausanias, v. 18. 2. .

3 Pausanias (iii. 13. 8) agrees with Apollodorus in saying
that Leda was the daughter of Thestius, who was a son of
Agenor, who was a son of Pleuron ; and he cites the epic
poem of Areus as his authority for the genealogy.

63

APOLLODORUS

Διονύσου φυτὸν ἀμπέλου πρῶτος ῖ ἔλαβε. γήμας
δὲ ᾿Αλθαίαν τὴν Θεστίου γεννᾷ Τοξέα, ὃν αὐτὸς
ἔκτεινεν ὑπερπηδήσαντα τὴν τάφρον, καὶ παρὰ
τοῦτον Θυρέα καὶ Κλύμενον, καὶ θυγατέρα
Γόργην, ἣν ᾿Ανδραίμων ἔγημε, καὶ Δηιάνειραν, ἣν
᾿Αλθαίαν λέγουσιν ἐκ Διονύσου γεννῆσαι. αὕτη
δ᾽ ἡνιόχει καὶ τὰ κατὰ πόλεμον ἤσκει, καὶ περὶ
τῶν γάμων αὐτῆς Ἡρακλῆς πρὸς ᾿Αχελῷον ἐπά-
λαισεν. ἐγέννησε δὲ ᾿Αλθαία παῖδα ἐξ Οἰνέως
Μελέαγρον, ὃν ἐξ “Apeos γεγεννῆσθαί φασι. τού-
του δ᾽ ὄντος ἡμερῶν ἑπτὰ παραγενομένας τὰς
μοίρας φασὶν εἰπεῖν, «ὅτι» 8 τότε τελευτήσει
Μελέαγρος, ὅταν ὁ καιόμενος ἐπὶ τῆς ἐσχάρας
δαλὸς κατακαῇ. τοῦτο ἀκούσασα τὸν δαλὸν
ἀνείλετο ᾿Αλθαία καὶ κατέθετο εἰς λάρνακα.
Μελέαγρος δὲ ἀνὴρ ἄτρωτος καὶ γενναῖος γενό-
μενος τόνδε τὸν τρόπον ἐτελεύτησεν. ἐτησίων
καρπῶν ἐν τῇ χώρᾳ γενομένων τὰς ἀπαρχὰς

1 πρῶτος ER®: πρῶτα A.

2 Κλύμεμον Bekker, Wagner (misprint).

8 ὅτι omitted in AE, but inserted by Diodorus Siculus in
the parallel passage, iv. 34. 6.

ὁ τελευτήσει Μελέαγρος AE, Zenobius, Cent. v. 33: τελευ-
τήσειν Μελέαγρον LN.

1 Compare Hyginus, Fab. 129.

2 So Romulus is said to have killed Remus for leaping over
the rising wall of Rome (Livy, i. 7. 2).

3 See Apollodorus, ii. 7. 5, with the note.

4 The whole of the following account of the life and
death of Meleager is quoted, with a few verbal changes
and omissions, by Zenobius (Cent. v. 33). The story is
told by Bacchylides (Hpinic. v. 93 s8qq.) and, though
without any express mention of the burning brand or of
Meleager’s death, by Homer (Iliad, ix. 529-599). Compare
Diodorus Siculus, iv. 34; Ovid, Metamorph. viii. 270 sqq.;

64

THE LIBRARY, I. vm. 1-2

first who received a vine-plant from Dionysus.! He
married Althaea, daughter of Thestius, and begat
Toxeus, whom he slew with his own hand because he
leaped over the ditch.2, And besides Toxeus he had
Thyreus and Clymenus, and a daughter Gorge, whom
Andraemon married, and another daughter Deianira,
who is said to have been begotten on Althaea by
Dionysus. This Deianira drove a chariot and prac-
tised the art of war, and Hercules wrestled for her
hand with Achelous.? Althaea had also a son Melea-
ger,* by Oeneus, though they say that he was begotten
by Ares. It is said that, when he was seven days old,
the Fates came and declared that Meleager should die
when the brand burning on the hearth was burnt out.
On hearing that, Althaea snatched up the brand and
deposited it in a chest.5 Meleager grew up to be an
invulnerable and gallant man, but came by his end
in the following way. In sacrificing the firstfruits of

Lactantius Placidus, on Statius, Theb. ii. 481; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. pp. 46 sq.
(First Vatican Mythographer, 146). It was made the theme
of tragedies by Sophocles and Euripides. See Aug. Nauck,
Tragicorum Graecorum Fragmenta* (Leipsic, 1889), pp. 219
sq-, 525 sqq.; The Fragments of Sophocles, ed. by A. Ὁ.
Pearson, ii. 64 8qq.

5 For the story of the burning brand on which the life of
Meleager depended, see also Aeschylus, Choeph. 604 sqq.;
Bacchylides, Hpinic. v. 136 sqq.; Diodorus Siculus, iv. 34.
6 sq.; Pausanias, x. 31.4; Antoninus Liberalis, Transform. 2 ;
Dio Chrysostom, Or. Ixvii. vol. ii. p. 231, ed. L. Dindorf ;
Scholiast on Homer, Iliad, ix. 534; Ovid, Metamorph. viii.
445-525 ; Hyginus, Fab. 171, 174; Lactantius Placidus, on
Statius, Thebd. ii. 481 ; Scriptores rerum mythicarum Latini,
ed. G. H. Bode, vol. i. p. 47 (First Vatican Mythographer,
146). The story belongs to a widespread class of tales con-
cerned with the ‘‘external soul,” or the belief that a person’s
life is bound up with an animal or object outside of his own

body. See Balder the Beautiful, ii. 94 qq. :
5

VOL. I. F

APOLLODORUS

Οἰνεὺς θεοῖς πᾶσι θύων μόνης ᾿Αρτέμιδος ἐξελά-
θετο. ἡ δὲ μηνίσασα κάπρον ἐφῆκεν ἔξοχον
μεγέθει τε καὶ ῥώμῃ, ὃς τήν τε γῆν ἄσπορον
ἐτίθει καὶ τὰ βοσκήματα καὶ τοὺς ἐντυγχάνοντας
διέφθειρεν. ἐπὶ τοῦτον τὸν κάπρον τοὺς ἀρίστους
ἐκ τῆς Ἑλλάδος πάντας συνεκάλεσε, καὶ τῷ
κτείναντι τὸν θῆρα τὴν δορὰν δώσειν ἀριστεῖον
ἐπηγγείλατο. οἱ δὲ συνελθόντες ἐπὶ τὴν τοῦ
κάπρου θήραν ἦσαν olde) Μελέαγρος Οἰνέως,
Aptas} “Apeos, ἐκ Καλυδῶνος οὗτοι, Ἴδας καὶ
Λυγκεὺς ᾿Αφαρέως ἐκ Μεσσήνης, Κάστωρ καὶ
Πολυδεύκης Διὸς καὶ Λήδας ἐκ Λακεδαίμονος,
Θησεὺς Αἰγέως ἐξ ᾿Αθηνῶν, ᾿Αὗμητος Φέρητος
ἐκ Φερῶν, ᾿Αγκαῖος «καὶ» Κηφεὺς Λυκούργου ἐξ
᾿Αρκαδίας, Ἰάσων Αἴσονος ἐξ ᾿Ιωλκοῦ, ᾿Ιφικλῆς
᾿Αμφιτρύωνος ἐκ Θηβῶν, Πειρίθους ᾿Ιξίονος ἐκ
Λαρίσης, Πηλεὺς Αἰακοῦ ἐκ Φθίας, Τελαμὼν
Αἰακοῦ ἐκ Σαλαμῖνος, Evputiwv “Axropos ἐκ
Φθίας, ᾿Αταλάντη Σχοινέως ἐξ ᾿Αρκαδίας, ’Ap-
φιάραος ᾿Οικλέους 5 ἐξ “Apyous: μετὰ τούτων
καὶ οἱ Θεστίου παῖδες. συνελθόντας δὲ αὐτοὺς
Οἰνεὺς ἐπὶ ἐννέα ἡμέρας ἐξένισε' τῇ δεκάτῃ δὲ
Κηφέως καὶ ᾿Αγκαίου καί τινων ἄλλων ἀπαξιούν-
των μετὰ γυναικὸς ἐπὶ τὴν θήραν ὃ ἐξιέναι,
Μελέαγρος ἔχων γυναῖκα Κλεοπάτραν τὴν “Ida
καὶ Μαρπήσσης θυγατέρα, βουλόμενος δὲ καὶ ἐξ
᾿Αταλάντης τεκνοποιήσασθαι, συνηνάγκασεν av-
τοὺς ἐπὶ τὴν θήραν μετὰ ταύτης ἐξιέναι. περι-

1 Δρύας Aegius: πύμας A.

2 Οἰκλέους Heyne, Westermann, Miiller, Bekker, Hercher,
Wagner: ἰοκλέους A. Compare A. C. Pearson, The Frag-

ments of Sophocles, vol. ii. p. 119.
3 τὴν θήραν A: τὸν κάπρον KE.

66

THE LIBRARY, I. vu. 2

the annual crops of the country to all the gods Oeneus
forgot Artemis alone. But she in her wrath sent a
boar of extraordinary size and strength, which pre-
vented the land from being sown and destroyed the
cattle and the people that fell in with it. To attack
this boar Oeneus called together all the noblest men
of Greece, and promised that to him who should
kill the beast he would give the skin asa prize. Now
the men who assembled to hunt the boar were
these !:—Meleager, son of Oeneus; Dryas, son of
Ares ; these came from Calydon; Idas and Lynceus,
sons of Aphareus, from Messene; Castor and Pollux,
sons of Zeus and Leda, from Lacedaemon; Theseus,
son of Aegeus, from Athens ; Admetus, son of Pheres,
from Pherae; Ancaeus and Cepheus, sons of Lycur-
gus, from Arcadia; Jason, son of Aeson, from
Iolcus ; Iphicles, son of Amphitryon, from Thebes ;
Pirithous, son of Ixion, from Larissa; Peleus, son
of Aeacus, from Phthia; Telamon, son of Aeacus,
from Salamis ; Eurytion, son of Actor, from Phthia ;
Atalanta, daughter of Schoeneus, from Arcadia ;
Amphiaraus, son of Oicles, from Argos. With
them came also the sons of Thestius. And when
they were assembled, Oeneus entertained them for
nine days; but on the tenth, when Cepheus and An-
caeus and some others disdained to go a-hunting with
a woman, Meleager compelled them to follow the
chase with her, for he desired to have a child also by
Atalanta, though he had to wife Cleopatra, daughter
of Idas and Marpessa. When they surrounded the

1 For lists of the heroes who hunted the Calydonian
boar, see Ovid, Metamorph. viii. 299 δᾳᾳ.; Hyginus, Fab.
173.

67
Ε 2

APOLLODORUS

στάντων δὲ αὐτῶν τὸν κάπρον, Ὑλεὺς ' μὲν καὶ
᾿Αγκαῖος t ὑπὸ τοῦ θηρὸς διεφθάρησαν, Εὐρυτίωνα
δὲ Πηλεὺς ἄκων κατηκόντισε. τὸν δὲ κάπρον

πρώτη μὲν ᾿Αταλάντη εἰς τὰ νῶτα ἐτόξευσε,
δεύτερος δὲ ᾿Αμφιάραος εἰς τὸν ὀφθαλμόν' Με-
λέαγρος δὲ αὐτὸν εἰς τὸν κενεῶνα πλήξας ἀπέ-
κτεινε, καὶ λαβὼν τὸ δέρας ἔδωκεν ᾿Αταλάντῃ.
οἱ δὲ Θεστίου παῖδες, ἀδοξοῦντες εἰ παρόντων
ἀνδρῶν γυνὴ τὰ ἀριστεῖα λήψεται, τὸ δέρας
αὐτῆς " ἀφείλοντο, κατὰ γένος αὑτοῖς προσήκειν
λέγοντες, εἰ Μελέαγρος λαμβάνειν μὴ προαιροῖτο.
ὀργισθεὶς δὲ Μελέαγρος τοὺς μὲν Θεστίου παῖδας
ἀπέκτεινε, τὸ δὲ δέρας ἔδωκε τῇ ᾿Αταλάντῃ.
᾿Αλθαία δὲ λυπηθεῖσα ἐπὶ τῇ τῶν ἀδελφῶν
ἀπωλείᾳ τὸν δαλὸν ἧψε, καὶ ὁ Μελέαγρος ἐξαίφ -
νης ἀπέθανεν.

Οἱ δέ φασιν οὐχ οὕτω Μελέαγρον τελευτῆσαι,
ἀμφισβητούντων δὲ τῆς δορᾶς ὃ τῶν Θεστίου παί-
dmv ὡς ᾿Ιφίκλου πρώτου βαλόντος, Κούρησι καὶ
Καλυδωνίοις πόλεμον ἐνστῆναι, ἐξελθόντος δὲ
Μελεάγρου καί τινας τῶν Θεστίου παίδων φονεύ-
σαντος Αλθαίαν ἀράσασθαι Kat αὐτοῦ' τὸν δὲ
ὀργιζόμενον οἴκοι μένειν. ἤδη δὲ τῶν πολεμίων
τοῖς τείχεσι προσπελαζόντων καὶ τῶν πολιτῶν
ἀξιούντων μεθ᾽ i ἱκετηρίας βοηθεῖν, μόλις πεισθέντα
ὑπὸ τῆς γυναικὸς ἐξελθεῖν, καὶ τοὺς λοιποὺς

1 “λεὺς Aegius: πύλος A.

" αὐτῆς Wagner (comparing Scholiast on Aristophanes,
Frogs, 1238, and Zenobius, Cent. v. 33): αὐτῇ A: αὐτοὶ E:
αὐτὴν Hercher.

3 δορᾶς Frazer (for δορά compare i. 6. 2 and 3, ii. 1. 2,
ii, 4. 10, 11. δ. 1): τῆς θήρας E, Wagner: τῆς δῆραε φασὶ Α,

Bekker: τοῦ θηρὺς φασὶ _Heyne, Miller: τοῦ θηρὸς Wester-
mann. Hercher omits τῆς θήρας φασὶν.

68

THE LIBRARY, I. vin. 2-3

boar, Hyleus and Ancaeus were killed by the brute,
and Peleus struck down Eurytion undesignedly with
a javelin. But Atalanta was the first to shoot the
boar in the back with an arrow, and Amphiaraus was
the next to shoot it in the eye; but Meleager killed
it by a stab in the flank, and on receiving the skin
gave it to Atalanta. Nevertheless the sons of Thes-
tius, thinking scorn that a woman should get the
prize in the face of men, took the skin from her,
alleging that it belonged to them by right of birth if
Meleager did not choose to take it. But Meleager
in a rage slew thesons of Thestius and gave the skin
to Atalanta. However, from grief at the slaughter
of. her brothers Althaea kindled the brand, and
Meleager immediately expired.

But some say that Meleager did not die in that |
way,! but that when the sons of Thestius claimed
the skin on the ground that Iphiclus had been the
first to hit the boar, war broke out between the
Curetes and the Calydonians; and when Meleager
had sallied out? and slain some of the sons of
Thestius, Althaea cursed him, and he in a rage re-
mained at home; however, when the enemy ap-
proached the walls, and the citizens supplicated him
to come to the rescue, he yielded reluctantly to his
wife and sallied forth, and having killed the rest of

1 The following account of the death of Meleager is sub-
stantially that of Homer, Il. ix. 529 sqq.
2 From Calydon, then besieged by the Curetes.

69

APOLLODORUS

κτείναντα τῶν Θεστίου παίδων ἀποθανεῖν pay o-
μενον. μετὰ δὲ τὸν Μελεάγρου θάνατον ᾿Αλθαία
καὶ Κλεοπάτρα ἑαυτὰς ἀνήρτησαν, αἱ δὲ θρηνοῦσαι
τὸν νεκρὸν γυναῖκες ἀπωρνεώθησαν.

᾿Αλθαίας δὲ ἀποθανούσης ἔγημεν Οἰνεὺς Περί-
βοιαν τὴν Ἱππονόον. ταύτην δὲ ὁ μὲν γράψας
τὴν Θηβαΐδα πολεμηθείσης Ὥλένου λέγει λαβεῖν
Οἰνέα γέρας, Ἡσίοδος δὲ ἐξ ᾽Ωλένου τῆς ᾿Αχαΐας,
ἐφθαρμένην ὑπὸ ἹἹπποστράτου τοῦ ᾿Αμαρυγκέως,
᾿ἽἹἹππόνουν τὸν πατέρα πέμψαι πρὸς Οἰνέα πόρρω
τῆς Ἑλλάδος ὄντα, ἐντειλάμενον ἀποκτεῖναι.ἷ
εἰσὶ δὲ of λέγοντες Ἱππόνουν ἐπιγνόντα τὴν ἰδίαν
θυγατέρα ἐφθαρμένην ὑπὸ Οἰνέως, ἔγκυον αὐτὴν
πρὸς τοῦτον ἀποπέμψαι. ἐγεννήθη-δὲ ἐκ ταύτης
Οἰνεῖ Τυδεύς. Πείσανδρος δὲ αὐτὸν ἐκ Γόργης
γενέσθαι λέγει" τῆς γὰρ θυγατρὸς Οἰνέα κατὰ
τὴν βούλησιν Διὸς ἐρασθῆναι.

Τυδεὺς δὲ ἀνὴρ γενόμενος γενναῖος ἐφυγαδεύθη,
κτείνας, ὡς μέν τινες λέγουσιν, ἀδελφὸν Οἰνέως
᾿Αλκάθοον, ὡς δὲ ὁ τὴν ᾿Αλκμαιωνίδα γεγραφώς,
τοὺς Μέλανος παῖδας ἐπιβουλεύοντας Οἰνεῖ, Φηνέα

1 ἀποκτεῖναι Faber, Heyne, Westermann, Bekker, Hercher,
Wagner: ἀποστεῖλαι A.

1 The birds called in Greek meleagrides, guinea-fowl
(Numida sp.). See Antoninus Liberalis, Transform. 2;
Aelian, De natura animalium, iv. 42; Ovid, Metamorph. viii.
533-546; Hyginus, Fab. 174; Pliny, Nat. Hist. x. 74, xxxvii.
40. Worshippers of Artemis strictly abstained from eating
the bird; the reason of the abstention was known to the
natives of Leros, one of the Sporades (Aelian, 1.6... The
birds were kept in the sanctuary of the Maiden (Artemis ?)
in that island, and were tended by the priests (Athenaeus
xiv. 71, p. 655c). It is said that it was Artemis who turn

79°

THE LIBRARY, I. vin. 3-5

the sons of Thestius, he himself fell fighting. After
the death of Meleager, Althaea and Cleopatra hanged
themselves, and the women who mourned the dead
man were turned into birds.) _

After Althaea’s death Oeneus married Periboea,
daughter of Hipponous. The author of the Thebatd
says that when Olenus was sacked, Oeneus received
Periboea as a gift of honour; but Hesiod says that
she was seduced by Hippostratus, son of Amarynceus,
and that her father Hipponous sent her away from
Olenus in Achaia to Oeneus, because he dwelt far
from Greece, with an injunction to put her to death.?
However, some say that Hipponous discovered that
his daughter had been debauched by Oeneus, and
therefore he sent her away to him when she was with
child. By her Oeneus begat Tydeus. But Pisander
says that the mother of Tydeus was Gorge, for Zeus
willed it that Oeneus should fall in love with his
own daughter.®

When Tydeus had grown to be a gallant man
he was banished for killing, as some say, Alcathous,
brother of Oeneus; but according to the author
of the Alcmaeonid his victims were the sons of Melas
who had plotted against Oeneus, their names being

the sisters of Meleager into birds by touching them with a
rod, after which she transferred them to the island of Leros
(Antoninus Liberalis, /.c.) On the birds see D’Arcy Went-
worth Thompson, Glossary of Greek Birds (Oxford, 1895),
pp. 114 ag.

5 Compare Diodorus Siculus, iv. 35. 1 sg., according to
whom Periboea alleged that she was with child by Ares.
Sophocles wrote a tragedy on the subject ; a few fragments
of it remain (The Fragments of Sophocles, ed. A. C. Pearson,
i. 216 8qq.).

3’ Gorge was a daughter of Oeneus. See above, i. 8. 1;
Pausanias, x. 38. 5.

71

APOLLODORUS

Εὐρύαλον Ὕπέρλαον᾽ Αντίοχον Εὐμήδην Στέρνοπα
Ἐάνθιππον Σθενέλαον, ὡς δὲ Φερεκύδης φησίν,
᾿Ὡλενίαν ἀδελφὸν ἴδιον. ᾿Αγρίου δὲ δίκας ἐπά-
γοντος αὐτῷ φυγὼν eis” Apyos ἧκε πρὸς "Αδρασ-
τον, καὶ τὴν τούτου γήμας θυγατέρα Δηιπύλην
ἐγέννησε Διομήδην.

Τυδεὺς μὲν οὖν ἐπὶ Θήβας μετ᾽ ᾿Αδράστου
στρατευσάμενος ὑπὸ Μελανίππου τρωθεὶς ἀπέ-
θανεν" οἱ δὲ ᾿Αγρίου παῖδες, Θερσίτης ᾿Ογχηστὸς
Πρόθοος Κελεύτωρ Λυκωπεὺς Μελάνιππος, ἀφε-
λόμενοι τὴν Οἰνέως βασιλείαν τῷ πατρὶ ἔδοσαν,
καὶ προσέτι ζῶντα τὸν Οἰνέα καθείρξαντες ηἠκί-
ζοντο. ὕστερον δὲ Διομήδης ἐξ ΓΑργους παρα-
γενόμενος μετ᾽ ᾿Αλκμαίωνος 1 κρύφα τοὺς μὲν
᾿Αγρίου παῖδας, χωρὶς ᾿Ογχηστοῦ καὶ Θερσίτου,
πάντας ἀπέκτεινεν (οὗτοι γὰρ φθάσαντες εἰς
Πελοπόννησον ἔφυγον), τὴν δὲ βασιλείαν, ἐπειδὴ
γηραιὸς ἣν ὁ Οἰνεύς,᾿Ανδραίμονι τῷ τὴν θυγατέρα
τοῦ Οἰνέως γήμαντι δέδωκε, τὸν δὲ Οἰνέα εἰς
Πελοπόννησον ἦγεν. οἱ δὲ διαφυγόντες ᾿Αγρίου
παῖδες ἐνεδρεύσαντες περὶ τὴν Τηλέφου ἑστίαν
τῆς ᾿Αρκαδίας τὸν πρεσβύτην ἀπέκτειναν. Διο-

ήδης δὲ τὸν νεκρὸν εἰς "Ἄργος κομίσας ἔθα
μήδης δὲ νεκρὸν εἰς ἄργος κομίσας ἔθαψεν
ἔνθα νῦν πόλις ἀπ᾽ ἐκείνου Οἰνόη καλεῖται, καὶ

1 ᾿»Αλκμαίωνος Heyne (comparing Strabo, x. 2. 25, ᾧ, 462),

Bekker, Wagner: ᾿Αλκμέωνος Hercher: ἄλλου A, Wester-
mann, Miiller.

1 Compare Eustathius, on Homer, Ilzad, xiv. 122, p. 971 ;
Scholia on Homer, Iliad, xiv. 114,120; The Fragments of
Sophocles, ed. A. C. Pearson, vol. iii. p. 38, frag. 799 ; Statius,
Theb. i. 401 sqq., with the commentary of Lactantius Placidus,
pp. 47 sq. ed. R. Jahnke. The accounts differ as to whom
Tydeus killed, but they agree that he fled from Calydon to

72

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SUE ex. cf C2 eke ως
THE LIBRARY, I. vim. 5-6

Pheneus, Euryalus, Hyperlaus, Antiochus, Eumedes
Sternops, Xanthippus, Sthenelaus; but as Pherecydes
will have it, he murdered his own brother Olenias.}
Being arraigned by Agrius, he fled to Argos and came
to Adrastus, whose daughter Deipyle he married and
begat Diomedes.

Tydeus marched against Thebes with Adrastus,?
and died of a wound which he received at the hand of
Melanippus. But the sons of Agrius, to wit, Thersites,
Onchestus, Prothous, Celeutor, Lycopeus, Melanippus,
wrested the kingdom from Oeneus and gave it to
their father, and more than that they mewed up
Oeneus in his lifetime and tormented him. Never-
theless Diomedes afterwards came secretly with
Alemaeon from Argos and put to death all the sons
of Agrius, except Onchestus and Thersites, who had
fled betimes to Peloponnese; and as Oeneus was
old, Diomedes gave the kingdom to Andraemon who
had married the daughter of Oeneus, but Oeneus
himself he took with him to Peloponnese. Howbeit,
the sons of Thestius, who had made their escape,
lay in wait for the old man at the hearth of
Telephus in Arcadia, and killed him. But Diomedes
conveyed the corpse to Argos and buried him in the
place where now a city is called Oenoe after him.‘

Adrastus at Argos, and that Adrastus purified him from
the murder (Eustathius and Scholia on Homer, JW.cc.) and
gave him his daughter to wife. Compare Apollodorus, iii. 6.1.

2 See below, iii. 6. 3 sqq.

3 With this and what follows compare Pausanias, ii. 25, 2;
Scholiast on Aristophanes, Acharn. 418 ; Antoninus Liberalis,
Transform. 37; Hyginus, Fab. 175. The story furnished
Euripides with the theme of a tragedy called Oeneus. See
Tragicorum Graecorum Fragmenta, ed. A. Nauck?, pp. 536

q.
4 Compare Pausanias, ii. 25. 2.

73

APOLLODORUS

γήμας Αἰγιάλειαν τὴν ᾿Αδράστου, «ἢ; ws ἔνιοί
φασι τὴν Αἰγιαλέως, ἐπί τε Θήβας καὶ Τροίαν
ἐστράτευσε.

ΙΧ. Τῶν δὲ Αἰόλον παίδων ᾿Αθάμας, Βοιωτίας
δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον
θυγατέρα δὲ “Ελλην. αὖθις δὲ Ινὼ γαμεῖ, ἐξ ἧς
αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπι-
βουλεύουσα δὲ ᾿Ινὼ τοῖς Νεφέλης τέκνοις ἔπεισε
τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι
δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ
πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους
οὐκ ἀνεδίδου. διὸ πέμπων ὁ ᾿Αθάμας εἰς Δελφοὺς
ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. “Iva δὲ τοὺς
πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον
παύσεσθαι! τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ
Φρίξος. τοῦτο ἀκούσας ᾿Αθάμας, συναναγκαζό-
μενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ
παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς
αὑτὸν ἀνήρπασε, καὶ παρ᾽ Eppov λαβοῦσα χρυ-
σόμαλλον κριὸν ἔδωκεν, ὕφ᾽ ὃ οὗ φερόμενοι Se
οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ

1 παύσεσθαι E, Hercher, Wagner: παύσασθαι A.
2 ip’ FE: ἐφ᾽ A.

1 For the story of Athamas, Phrixus, and Helle, see Zeno-
bius, Cent. iv. 38; Apostolius, Cent. xi. 58 ; Scholiast on
Aristophanes, Clouds, 257; Tzetzes, Schol. on Lycophron,
22 ; Eustathius, on Homer, Iliad, vii. 86, p. 667; Scholiast
on Homer, Iliad, vii. 86; Diodorus Siculus, iv. 47; Hyginus,
Fab. 1-3; id. Astronomica, ii. 20; Lactantius Placidus, on
Statius, Achill. i. 65; Scriptores rerum mythicarum Latina,
ed. G. H. Bode, vol. i. pp. 8, 120 sq. (First Vatican Mytho-
Ἂς ier, 23 ; Second Vatican Mythographer, 134). According
to Herodotus (vii. 197), it was a rule among the descendants

74

THE LIBRARY, I. vin. 6—-1x. 1

And having married Aegialia, daughter of Adrastus
or,as some say, of Aegialeus, he went to the wars
against Thebes and Troy. |

IX. Of the sons of Aeolus, Athamas ruled over
Boeotia and begat a son Phrixus and a daughter
Helle by Nephele.!. And he married a second wife,
Ino, by whom he had Learchus and Melicertes.
But Ino plotted against the children of Nephele
and persuaded the women to parch the wheat;
and having got the wheat they did so without the
knowledge of the men. But the earth, being sown
with parched wheat, did not yield its annual crops;
so Athamas sent to Delphi to inquire how he might
be delivered from the dearth. Now Ino persuaded
the messengers to say it was foretold that the
infertility would cease if Phrixus were sacrificed to
Zeus. When Athamas heard that, he was forced by
the inhabitants of the land to bring Phrixus to the
altar. But Nephele caught him and her daughter
up and gave them a ram with a golden fleece,
which she had received from Hermes, and borne
through the sky by the ram they crossed land and

of Phrixus that the eldest son of the family should be sacri-
ficed (apparently to Laphystian Zeus) if ever he entered the
town-hall ; hence, to escape the risk of such a fate, many of
the family fled to foreign lands. Sophocles wrote a traged

called Athamas, in which he represented the king himself
crowned with garlands and led to the altar of Zeus to be
sacrificed, but finally rescued by the interposition of Hercules
(Scholiast on Aristophanes, Clouds, 237; Apostolius, Cent.
xi.58; The Fragments of Sophocles, ed. A. C. Pearson, i.
1 sqq.). These traditions point to the conclusion that in the
royal line of Athamas the eldest son was regularly liable to
be sacrificed either to prevent or to remedy a failure of the
crops, and that in later times a ram was commonly accepted
as a substitute for the human victim. Compare The Dying

God, pp. 161 sqq.
75

to

APOLLODORUS

ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν
Σιγείου καὶ Χερρονήσου, ὦλισθεν εἰς τὸν βυθὸν ἡ
“Ἑλλη, κἀκεῖ θανούσης αὐτῆς an’ ἐκείνης “Ελλήσ-
ποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς
Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ
ΠΕερσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν
Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν
τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν
χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου
δέρας Αἰήτῃ δίδωσιν: ἐκεῖνος δὲ αὐτὸ περὶ δρῦν
ἐν “Apeos ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ
Χαλκιόπης Φρίξῳ παῖδες ΓΑργος Μέλας Φρόντις
Κυτίσωρος.

᾿Αθάμας δὲ ὕστερον διὰ μῆνιν ρας καὶ τῶν ἐξ
"Ivods ἐστερήθη παίδων: αὐτὸς μὲν γὰρ μανεὶς
ἐτόξευσε Λέαρχον, ἸΙνὼ δὲ Μελικέρτην μεθ᾽ ἑαυτῆς
εἰς πέλαγος ἔρριψεν. ἐκπεσὼν δὲ τῆς Βοιωτίας
ἐπυνθάνετο τοῦ θεοῦ ποῦ κατοικήσει" χρησθέντος
δὲ αὐτῷ κατοικεῖν ἐν ᾧπερ ἂν τόπῳ ὑπὸ ζῴων
ἀγρίων ξενισθῇ, πολλὴν χώραν διελθὼν ἐνέτυχε
λύκοις προβάτων μοίρας νεμομένοις" οἱ δέ, θεωρή-
σαντες αὐτόν, ἃ διῃροῦντο ἀπολιπόντες ἔφυγον.
᾿Αθάμας δὲ κτίσας τὴν χώραν ᾿Αθαμαντίαν ἀφ᾽
ἑαυτοῦ προσηγόρευσε, καὶ γήμας Θεμιστὼ τὴν
ὝὙὝψεέως. ἐγέννησε Λεύκωνα ᾿Ερύθριον Σχοινέα
Πτῶον.

1 Compare Zenobius, Cent. iv. 38; Tzetzes, Schol. on
Lycophron, 229; Scholiast on Homer, Ihad, vii. 86 ; Eusta-
thius on Homer, Jizad, vii. 86, p. 667 ; td. on Homer, Od. v.
339, p. 1543 ; Pausanias, i. 44. 7 sq., ix. 34.7; Ovid, Meta-
morph. iv. 481-542 ; Hyginus, Fab.4 and 5. Euripides wrote
a tragedy, Ino, of which a number of fragments remain. See
Tragicorum Graecorum Fragmenta, ed. A. Nauck®, pp. 482

76

THE LIBRARY, I. 1x. 1-2

sea. But when they were over the sea which lies
betwixt Sigeum and the Chersonese, Helle slipped
into the deep and was drowned, and the sea was
called Hellespont after her. But Phrixus came to
the Colchians, whose king was Aeetes, son of the
Sun and of Perseis, and brother of Circe and
Pasiphae, whom Minos married. He _ received
Phrixus and gave him one of his daughters, Chalciope.
And Phrixus sacrificed the ram with the golden fleece
to Zeus the god of Escape, and the fleece he gave
to Aeetes, who nailed it to an oak in a grove of
Ares. And Phrixus had children by Chalciope, to
wit, Argus, Melas, Phrontis, and Cytisorus.

But afterwards Athamas was bereft also of the
children of Ino through the wrath of Hera; for he
went mad and shot Learchus with an arrow, and Ino
cast herself and Melicertes into the sea.1 Being
banished from Boeotia, Athamas inquired of the god
where he should dwell, and on receiving an oracle
that he should dwell in whatever place he should be
entertained by wild beasts, he traversed a great
extent of country till he fell in with wolves that
were devouring pieces of sheep; but when they saw
him they abandoned their prey and fled. So
Athamas settled in that country and named it
Athamantia after himself ;? and he married Themisto,
daughter of Hypseus, and begat Leucon, Erythrius,
Schoeneus, and Ptous.
8ηᾳ. It is said that Hera drove Athamas mad because she
was angry with him for receiving from Hermes the infant
Dionysus and bringing him up as a girl. See Apollodorus,
iii. 4. 3 ; Tzetzes, Schol. on Lycophron., 22.

2 Compare Scholiast on Plato, Minos, p. 315c; Tzetzes,
Schol. on Lycophron, 22; Etymologicum Magnum, s.v. ᾿Αθα-
udvriov, p. 24.10. According to the last of these writers,
Athamantia was a plain in Thessaly.

77

3

APOLLODORUS

Σίσυφος δὲ ὁ Αἰόλου κτίσας ᾿Εφύραν τὴν viv
λεγομένην Κόρινθον γαμεῖ Μερόπην τὴν ΓΑτλαν-
τος. ἐξ αὐτῶν παῖς γίνεται Γλαῦκος, ᾧ παῖς
Βελλεροφόντης ἐξ Evpupedns ἐγεννήθη, ὃς ἔκτεινε
τὴν πυρίπνουν Χίμαιραν. κολάξεται δὲ Σίσυφος
ἐν “Αἰδον πέτρον ταῖς χερσὶ καὶ τῇ κεφαλῇ
κυλίων, καὶ τοῦτον ὑπερβάλλειν θέλων: οὗτος
δὲ ὠθούμενος ὑπ᾽ αὐτοῦ ὠθεῖται πάλιν εἰς τοὐπίσω.
τίνει δὲ ταύτην τὴν δίκην διὰ τὴν ᾿Ασωποῦ
θυγατέρα Αἴγιναν: ἁρπάσαντα γὰρ αὐτὴν κρύφα
Δία ᾿Ασωπῷ μηνῦσαι ζητοῦντι λέγεται.

Δηιὼν δὲ βασιλεύων τῆς Φωκίδος Διομήδην
τὴν ἘΞούθου γαμεῖ, καὶ αὐτῷ γίνεται θυγάτηρ μὲν
᾿Αστεροδία,; παῖδες δὲ Αἰνετὸς “Axtwp Φύλακος
Κέφαλος, ὃς γαμεῖ ἹΠρόκριν ? τὴν ᾿Ερεχθέως.
αὖθις δὲ ἡ ᾿Ηὼς αὐτὸν ἁρπάζει ἐρασθεῖσα.

Περιήρης δὲ Μεσσήνην κατασχὼν Γοργοφόνην
τὴν Περσέως ἔγημεν, ἐξ ἧς ᾿Αφαρεὺς αὐτῷ καὶ
Λεύκιππος καὶ Τυνδάρεως ἔτι τε Ἰκάριος παῖδες

l ῬΑστεροδία Preller (comparing Scholiast on Homer, 1.
ii. 520, Scholiast on Euripides, TJroades, 9), Hercher,
Wagner: ᾿Αστεροπία A.

2 Πρόκριν Aegius: πρόκνην A.

1 Compare Homer, Iliad, vi. 152 sq.; Pausanias, ii. 1. 1.

2 As to Bellerophon and the Chimera, see Apollodorus, ii.
3. 1, with the note.

3 As to Sisyphus and his stone, see Homer, Od. xi. 593-600.
Homer does not say why Sisyphus was thus punished, but
Pausanias (ii. 5. 1) and the Scholiast on Homer (Iliad, i. 180)
agree with Apollodorus as to the crime which incurred this
punishment. Hyginus assigns impiety as the cause of his
sufferings (Fab. 60). The picturesque story of this cunning
knave, who is said to have laid Death himself by the heels,
so that nobody died till Ares released Death and delivered

78

THE LIBRARY, I. 1x. 3-5

And Sisyphus,son of Aeolus, founded Ephyra, which
is now called Corinth,! and married Merope, daughter
of Atlas. They had a son Glaucus, who had by
Eurymede a son Bellerophon, who slew the fire-
breathing Chimera.? But Sisyphus is punished in
Hades by rolling a stone with his hands and head in
the effort to heave it over the top; but push it as he
will, it rebounds backward.2 This punishment he
endures for the sake of Aegina, daughter of Asopus ;
for when Zeus had secretly carried her off, Sisyphus
is said to have betrayed the secret to Asopus, who
was looking for her.

Deion reigned over Phocis and married Diomede,
daughter of Xuthus; and there were born to him a
daughter, Asterodia, and sons, Aenetus, Actor,
Phylacus, and Cephalus, who married Procris,
daughter of Erechtheus.* But afterwards Dawn fell
in love with him and carried him off.

Perieres took possession of Messene and married
Gorgophone, daughter of Perseus, by whom he had
sons, to wit, Aphareus and Leucippus,° and Tyndareus,

Sisyphus himself into his clutches (Scholiast on Homer, Iliad,
vi. 153), was the theme of plays by Aeschylus, Sophocles,
and Euripides. See Tragicorum Graecorum Fragmenta, ed.
A. Nauck’, pp. 74 sqq., 251,572; The Fragments of Sophocles,
ed. A. C. Pearson, vol. ii. pp. 184 84. Critias, one of the Thirty
Tyrants at Athens, is credited with a play on the same
theme, of which a very striking fragment,.giving a wholly
sceptical view of the origin of the belief in gods, has come
down to us. See Sextus Empiricus, ed. Im. Bekker, pp. 402
sqq.; Tragicorum Graecorum Fragmenta, ed. A. Nauck?,
pp. 771 844. ie

4 Compare ii. 4. 7, ili. 15.1. As to the love of Dawn or
Day for Cephalus, see Hesiod, Theog. 986 sqq.; Pausanias, i.
3.1; Antoninus Liberalis, Transform. 41 ; Ovid, Metamorph.
vii. 700-713 ; Hyginus, Fab. 189, 270.

5 Compare Pausanias, iv. 2. 2 and 4.

79

APOLLODORUS

ἐγένοντο. πολλοὶ δὲ τὸν Περιήρην λέγουσιν οὐκ
Αἰόλον παῖδα ἀλλὰ Κυνόρτα tot ᾿Αμύκλα'
διόπερ τὰ πέρι τῶν Περιήρους ἐκγόνων ἐν τῷ
, ᾿Ατλαντικῷ γένει δηλώσομεν.

Μάγνης δὲ 2 γαμεῖ νύμφην νηίδα, καὶ γίνονται
αὐτῷ παῖδες ἸΠολυδέκτης καὶ Δίκτυς: οὗτοι
Σέριφον ᾧκισαν."

Σαλμωνεὺς δὲ τὸ μὲν πρῶτον περὶ Θεσσαλίαν
κατῴκει, παραγενόμενος δὲ αὖθις εἰς Ἦλιν ἐκεῖ
πόλιν ἔκτισεν. ὑβριστὴς δὲ ὧν καὶ τῷ Au ἐξισοῦ-
σθαι θέλων διὰ τὴν ἀσέβειαν ἐκολάσθη: ἔλεγε
γὰρ ἑαυτὸν εἶναι Δία, καὶ τὰς ἐκείνου θυσίας
sap ona ἑαυτῷ προσέτασσε θύειν, καὶ βύρσας
μὲν ἐξηραμμένας ἐξ ἅρματος μετὰ λεβήτων χαλ-
κῶν σύρων ἔλεγε βροντᾶν, βάλλων δὲ εἰς οὐρανὸν

2 / ὔ ΝΜ. ? / \ \
αἰθομένας λαμπάδας ἔλεγεν ἀστράπτειν. Ζεὺς δὲ
αὐτὸν κεραυνώσας τὴν κτισθεῖσαν ὑπ᾽ αὐτοῦ πόλιν
καὶ τοὺς οἰκήτορας ἠφάνισε πάντας.

Τυρὼ δὲ ἡ Σαλμωνέως θυγάτηρ καὶ ᾿Αλκιδίκης
παρὰ Κρηθεῖ [τῷ Σαλμωνέως ἀδελφῷ] τρεφομένη
ἔρωτα ἴσχει ᾿Ενιπέως τοῦ ποταμοῦ, καὶ συνεχῶς
ἐπὶ τὰ τούτου ῥεῖθρα φοιτῶσα τούτοις ἐπωδύρετο.

1 Κυνόρτα Aegius: κυνόντον A.

2 δὲ The MSS. add Αἰόλον, which is retained by Miiller
and Bekker, bracketed by Westermann, and deleted by
Hercher and Wagner.

3 Πολυδέκτης Aegius : πολυδεύκης A.

4 ὥκισαν da ᾧκησαν A,

5 ἐπωδύρετο Faber, Bekker, Wagner: ἀπωδύρετο A, Heyne,

Westermann, Miiller: ἐπενήχετο Hercher (comparing Philo-
stratus, Hpist. 47, ἡ δὲ Τυρὼ τῷ ᾿Ενιπεῖ ἐπενήξατο).

1 See below, iii. 10. 3.
* Compare Diodorus Siculus, iv. 68. 1. His city was called

80

THE LIBRARY, I. 1x. 5-8

and also Icarius. But many say that Perieres was
not the son of Aeolus but of Cynortas, son of
Amyclas ;! so we shall narrate the history of the
descendants of Perieres in dealing with the family
of Atlas.

Magnes married a Naiad nymph, and sons were
born to him, Polydectes and Dictys; these colonized
Seriphus. |

Salmoneus at first dwelt in Thessaly, but after-
wards he came to Elis and there founded a city.?
And being arrogant and wishful to put himself on an
equality with Zeus, he was punished for his impiety ;
for he said that he was himself Zeus, and he took
away the sacrifices of the god and ordered them to
be offered to himself; and by dragging dried hides,
with bronze kettles, at his chariot, he said that he
thundered, and by flinging lighted torches at the
sky he said that he lightened. But Zeus struck him
with a thunderbolt, and wiped out the city he had
founded with all its inhabitants.®

Now Tyro, daughter of Salmoneus and Alcidice,
was brought up by Cretheus, brother of Salmoneus,
and conceived a passion for the river Enipeus, and
often would she hie to its running waters and utter
Salmone. See Strabo, vii. 3. 31 and 32, p. 356; Stephanus
Byzantius, 8.v. Σαλμώνη.

8 Compare Virgil, Aen. vi. 585 sqq. with the commentary
of Servius; Hyginus, Fab. 61; Scriptores rerum mythicarum
Latini, ed. G. H. Bode, vol. i. pp. 28, 93 (First Vatican
Mythographer, 82; Second Vatican Mythographer, 56). In
the traditions concerning Salmoneus we muy perhaps trace
the reminiscence of a line of kings who personated the Sky-god
Zeus and attempted to make rain, thunder and lightning by
means of imitative magic. See The Magic Art and the
Evolution of Kings, i. 310, ii. 177, 180 sg. Sophocles composed
a Satyric play on the subject (The Fragments of Sophocles,
ed. A. C. Pearson, vol. 1i. pp. 177 sqq.). δι᾽

VOL. I. G

APOLLODORUS

Ποσειδῶν δὲ ‘eixacbels “Evire? συγκατεκλίθη
αὐτῇ ἡ δὲ γεννήσασα κρύφα διδύμους παῖδας
ἐκτίθησιν. ἐκκειμένων δὲ τῶν βρεφῶν, παριόντων
ἱπποφορβῶν" ἵππος μία προσαψαμένη τῇ χηλῇ"

θατέρου τῶν βρεφῶν πέλιόν τι τοῦ προσώπου
μέρος ἐποίησεν. ὁ δὲ ἱπποφορβὸς ἀμφοτέρους
τοὺς παῖδας ἀνελόμενος ἔθρεψε, καὶ τὸν μὲν πελιω-
θέντα Πελίαν ἐκάλεσε, τὸν δὲ ἕτερον Νηλέα.
τελειωθέντες δὲ ἀνεγνώρισαν τὴν μητέρα, καὶ τὴν
μητρυιὰν ἀπέκτειναν Σιδηρώ' ,κκακουμένην. γὰρ
γνόντες ὑπ᾽ αὐτῆς τὴν μητέρα ὥρμησαν én’ αὐτήν,
ἡ δὲ φθάσασα εἰς τὸ τῆς “Ἥρας τέμενος κατέφυγε,

1 παριόντων ἱπποφορβῶν MSS. and editors: παριόντος ἱππο-
φορβοῦ Hercher. But compare Scholiast on Homer, JI x.
334, ἐπελθόντες οὖν of ἱπποφορβοὶ ἀνελομενοί τε τὰ παιδία
ἔτρεφον. On the other hand Eustathius, on Homer, Od. xi.
253, p. 1681, has the singular: τοῦτον μὲν ἱπποφορβὸς ἀνελό-
μενος κυλ.

5 θηλῇ A. Wagner ascribes the correction χηλῇ to Aegius ;
but in his text Aegius reads θηλῇ and translates it so
(‘‘ mamma casu quodam tetigssset”). Commelinus and Gale
read χηλῇ, and so Heyne, Westernann Miller, Bekker,
Hercher, and Wagner.

1 As to the passion of Tyro for the river Enipeus, see
Homer, Od. xi. 235 sqq.; Lucian, Dial. Marin. 13; Diodorus
Siculus, iv. 68. 3 ; Eustathius, on Homer, Od. xi. 234, p. 1681.
Sophocles wrote two plays, both called Tyro, on the romantic
love and sorrows of this heroine. See Tragicorum Graecorum
Fragmenta, ed. A. Nauck?, pp. 272 sqq.; The Fragments of
Sophocles, ed. A. C. Pearson, vol. ii. pp. 270 sqq.

As to the exposure and discovery of the twins Pelias and
Neleus, see Menander, Epitrepontes, 108-116 (Four Plays of
Menander, ed. E. Capps, pp. 60 84.); Scholiast on Homer, Jl.
x. 334; Eustathius, on Homer, Od. xi. 253, p. 1681. Accord-
ing to Eustathius and the Scholiast on Homer (Wl.cc.), Pelias
was suckled by a mare and Neleus by a bitch. Compare

82

THE LIBRARY, I. 1x. 8

her plaint to them. But Poseidon in the likeness of
Enipeus lay with her,! and she secretly gave birth
to twin sons, whom she exposed. As the babes lay
forlorn, a mare, belonging to some passing horse-
keepers, kicked with its hoof one of the two infants
and left a livid mark on its face. The horse-keeper
took up both the children and reared them; and the
one with the livid (pelson) mark he called Pelias,
and the other Neleus.2, When they were grown up,
they discovered their mother and killed their
stepmother Sidero. For knowing that their mother
was ill-used by her, they attacked her, but before
they could catch her she had taken refuge in the
precinct of Hera.2 However, Pelias cut her down

Aelian, Var. Hist. xii.42. Aristotle says (Poetics, 16, p. 1454,
b 25) that in Sophocles’s play Tyro the recognition of the
forsaken babes was affected. by means of the ark (σκάφη) in
which they were found. Menander seems to have followed
a somewhat different tradition, for he says that the children
were found by an old goatherd, and that the token by which
they were recognized was a small scrip or wallet (πηρίδιον).
The legend of the exposed twins, the children of a divine
father by a human mother, who were suckled by animals,
reared by a peasant, and grew up to quarrel about a kingdom,
resents points of resemblance to the legend of Romulus and
mus; and it has even been suggested that the Greek tale,
as dramatized by Sophocles, was the ultimate source of the
Roman story, having filtered to the early Roman historian
Q. Fabius Pictor through the medium of the Greek historian
Diocles of Peparethus, whom Fabius Pictor appears to have
followed on this and many other points of early Roman
history (Plutarch, Romulus, 3). The same word σκάφη which
Sophocles seems to have applied to the ark in which Pelias
aud Neleus were exposed, is applied by Plutarch (/.c.) to
the ark in which Romulus and Remus were exposed. See
C. Trieber, ‘‘ Die Romulussage,” Rheinisches Museum, N.F.
xliji. (1888), pp. 568.

3 Compare Tzetzes, Schol. on Lycophron, 175, who seems

to have copied Apollodorus. 5
3

Ga 2

APOLLODORUS

Πελίας δὲ ἐπ᾿ αὐτῶν τῶν βωμῶν αὐτὴν κατέσφαξε,

9 καὶ καθόλου διετέλει τὴν ραν ἀτιμάζων. ἐστα-

10

11

σίασαν δὲ ὕστερον πρὸς ἀλλήλους, καὶ Νηλεὺς
μὲν ἐκπεσὼν ἧκεν εἰς Μεσσήνην καὶ Πύλον κτίξει,
καὶ γαμεῖ Χλωρίδα τὴν ᾿Αμφίονος, ἐξ ἧς αὐτῷ
γίνεται θυγάτηρ μὲν ἸΠηρώ, ἄρρενες δὲ Ταῦρος
᾿Αστέριος ἸΤυλάων Δηίμαχος Εὐρύβιος ᾿Επίλαος
Φράσιος Evpupévns Evayopas ᾿Αλάστωρ Νέστωρ
Περικλύμενος, ᾧ δὴ καὶ Ἰ]οσειδῶν δίδωσι μετα-
βάλλειν τὰς μορφάς, καὶ μαχόμενος ὅτε Ἡρακλῆς
ἐξεπόρθει -Πύλον, γινόμενος ὁτὲ μὲν λέων ὁτὲ δὲ
ὄφις ὁτὲ δὲ μέλισσα, ὑφ᾽ “Ἡρακλέους μετὰ τῶν
ἄλλων Νηλέως παίδων ἀπέθανεν. ἐσώθη δὲ
Νέστωρ μόνος, ἐπειδὴ παρὰ Γερηνίοις ἐτρέφετο"
ὃς γήμας ᾿ΔΑναξιβίαν τὴν Kpatiéws θυγατέρας
μὲν Πεισιδίκην καὶ Πολυκάστην ἐγέννησε, παῖδας
δὲ Περσέα Στράτιχον ἔΑρητον ᾿Εχέφρονα Πεισίσ-
τρατον ᾿Αντίλοχον Θρασυμήδην.

Πελίας δὲ περὶ Θεσσαλίαν κατῴκει, καὶ γήμας
᾿Αναξιβίαν τὴν Βίαντος, ὡς δὲ ἔνιοι 1 Φυλομάχην
τὴν ᾿Αμφίονος, ἐγέννησε παῖδα μὲν Ακαστον,
θυγατέρας δὲ Πεισιδίκην Πελόπειαν ᾿Ἱπποθόην
"Αλκηστιν.

Κρηθεὺς δὲ κτίσας ᾿Ιωλκὸν γαμεῖ Τυρὼ τὴν

1 ἔνιοι R, Wagner : ἔνιοι λέγουσι A.

1 Compare Homer, Od. xi. 281 sqq.; Pausanias, iv. 2. 5.

2 See felow. ii. 7. 3, and compare Homer, JI. xi. 690-693,
with the Scholia; Ovid, Metamorph. xii. 549 sqq.; Hyginus,
Fab. 10. As to Periclymenus, see the verses of Hesiod
quoted by the Scholiast on Apollonius Rhodius, Argon. i. 156,
ee to whom Periclymenus received from Poseidon the
power of turning himself into an eagle, an ant, a bee, or a
snake; but Hercules, so says the scholiast, killed him with

84

THE LIBRARY, I. 1x. 8-11

on the very altars, and ever after he continued to
treat Hera with contumely. But afterwards the
brothers fell out, and Neleus, being banished, came
to Messene, and founded Pylus, and married Chloris,}
daughter of Amphion, by whom he had a daughter,
Pero, and sons, to wit, Taurus, Asterius, Pylaon,
Deimachus, Eurybius, Epilaus, Phrasius, Eurymenes,
Evagoras, Alastor, Nestor and Periclymenus, whom
Poseidon granted the power of changing his shape.
And when Hercules was ravaging Pylus, in the fight
Periclymenus turned himself into a lion, a snake, and
a bee, but was slain by Hercules with the other sons
of Neleus. Nestor alone was saved, because he was
brought up among the Gerenians.2, He married
Anaxibia, daughter of Cratieus,’ and begat daughters,
Pisidice and Polycaste, and sons, Perseus, Stratichus,
Aretus, Echephron, Pisistratus, Antilochus, and
Thrasymedes.

But Pelias dwelt in Thessaly and married Anaxibia,
daughter of Bias, but according to some his wife was
Phylomache, daughter of Amphion; and he begat
a son, Acastus, and daughters, Pisidice, Pelopia,
Hippothoe, and Alcestis.*

Cretheus founded Iolcus and married Tyro,

a blow of his club when he had assumed the form of a fly.
According to another account, it was in the form of a bee
that Periclymenus was slain by Hercules (Eustathius, on
Homer, Od. xi. 285, pp. 1685 sq.; Scholiast on Homer, 17. ii.
336). But Ovid (i.c.) says that Hercules shot him in the
shape of an eagle, and this version is followed by Hyginus
(Fab. 10). Periclymenus is also reported to have been able
to change himself into any animal or tree he pleased (Kusta-
thius, 1.6.; Scholiast on Homer, Od. xi. 286).

3 According to Homer (Od. iii. 452), the wife of Nestor
was Eurydice, daughter of Clymenus.

4 Compare Tzetzes, Schol. on Lycophron, 175.

85

APOLLODORUS

, 3 > “A 4 a v
Σαλμωνέως, ἐξ ἧς αὐτῷ γίνονται παῖδες Αἴσων
’ / 7 3 , \ 4 IA
Αμυθάων Φέρης. ᾿Αμυθάων μὲν οὖν οἰκῶν
Πύλον 1 [υἰδομένην γαμεῖ τὴν Φέρητος, καὶ γίνον-
ται παῖδες αὐτῷ Βίας καὶ Μελάμπους, ὃς ἐπὶ τῶν
χωρίων διατελῶν, οὔσης πρὸ τῆς οἰκήσεως αὐτοῦ
δρυὸς ἐν 7) φωλεὸς ὄφεων ὑπῆρχεν, ἀποκτεινάντων
τῶν θεραπόντων τοὺς ὄφεις τὰ μὲν ἑρπετὰ ξύλα
συμφορήσας ἔκαυσε, τοὺς δὲ τῶν ὄφεων νεοσσοὺς
ἔθρεψεν. οἱ δὲ γενόμενοι τέλειοι παραστάντες 2
αὐτῷ κοιμωμένῳ τῶν ὦμων ἐξ ἑκατέρου τὰς ἀκοὰς
ταῖς γλώσσαις ἐξεκάθαιρον. ὁ δὲ ἀναστὰς καὶ
a ?
γενόμενος περιδεὴς τῶν ὑπερπετομένων ὀρνέων
τὰς φωνὰς συνίει, καὶ παρ᾽ ἐκείνων μανθάνων
, a 2 ’ 4 /

mpovrcye τοῖς ἀνθρώποις τὰ μέλλοντα. προσέλαβε
δὲ καὶ τὴν διὰ τῶν ἱερῶν μαντικήν, περὶ δὲ τὸν
᾿Αλφειὸν συντυχὼν ᾿Απόλλωνι τὸ λοιπὸν ἄριστος
ἣν μάντις.

Bias δὲ 5 ἐμνηστεύετο Ἰ]Πηρὼ τὴν Νηλέως: ὁ
δὲ πολλῶν αὐτῷ μνηστενομένων τὴν θυγατέρα
1 κύλον BE: πύλην A. 2 παραστάντες Εἰ : περιστάντες A.

3 Blas δὲ ὁ ᾿Αμυθάονος A: the words 6 ’AunOdovos were con-

demned as a gloss by Heyne and are omitted by Hercher
and Wagner.

1 Compare Homer, Od. xi. 258 sq.; Tzetzes, Schol. on
Lycophron, 175.

2 As to the mode in which Melampus learned the language
of birds, and with it the art of divination, from serpents in
return for the kindness which he had shown to their species,
see Scholiast on Apollonius Rhodius, Argon. i. 118 ; compare
Eustathius on Homer, Od. xi. 292, p. 1685; Pliny, Nat. Hist.
x. 137. Helenus and Cassandra are said to have acquired their
prophetic power in like manner. As children they were left
overnight in a temple of Apollo, and in the morning serpents
were found licking their ears. See Scholiast on Homer, Jl.
vii. 44 ; Tzetzes, Schol. on Lycophron, Introd. vol. i. pp.

86

THE LIBRARY, I. 1x. 11-12

daughter of Salmoneus, by whom he had sons,
Aeson, Amythaon, and Pheres.!. Amythaon dwelt
in Pylus and married Idomene, daughter of Pheres,
and there were born to him two sons, Bias and
Melampus. The latter lived in the country, and
before his house there was an oak, in which there
was a lair of snakes. His servants killed the
snakes, but Melampus gathered wood and burnt the
reptiles, and reared the young ones. And when
the young were full grown, they stood beside him
at each of his shoulders as he slept, and_ they
purged his ears with their tongues. He started up
in a great fright, but understood the voices of the
birds flying overhead, and from what he learned
from them he foretold to men what should come
to pass.2_ He acquired besides the art of taking the
auspices, and having fallen in with Apollo at the
Alpheus he was ever after an excellent soothsayer.
Bias wooed Pero, daughter of Neleus.2 But as
there were many suitors for his daughter’s hand,

266 sqg., ed. C. G. Miiller. Porphyry said that perhaps we and
all men might have understood the language of all animals
if a serpent had washed our ears (De abstinentia, iii. 4). In
the folk-tales of many lands, men are said to have obtained
a knowledge of the language of animals from serpents, either
by eating the flesh of serpents or in other ways. See my
article, ‘‘ The Language of Animals,” The Archaeological
Review, i. (1888), pp. 166 sqq.

* The following romantic tale of the wooing of Pero is
told also by the Scholiast on Homer (Od. xi. 287). It is
repeated also in substantially the same form by Eustathius,
on Homer, Od. xi. 292, p. 1685. Compare Scholiast on
Theocritus, iii. 43 ; Scholiast on Apollonius Rhodius, i. 118;
Propertius, ii. 3. 51 sgq. A summary of the story, shorn of
its miraculous elements, is given by Homer (Od. xi. 287-297,
xv, 225-238) and Pausanias (iv. 36. 3). See Appendix,
‘‘ Melampus and the kine of Phylacus.”

87

APOLLODORUS

δώσειν ἔφη τῷ τὰς Φυλάκου! Boas κομί-
σαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ

’ 3 ’ > A φ ΜΝ Ν᾿ ww
κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε
θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν
Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν
συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ
προεῖπεν ὅτε φωραθήσεται κλέπτων καὶ δεθεὶς
ἐνιαυτὸν οὕτω τὰς Boas λήψεται. μετὰ δὲ τὴν
ὑπόσχεσιν εἰς Φυλάκην ἀπήει καί, καθάπερ
προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος ἐν
οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνι-
αὐτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3
τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος
πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ
ἀποκρινομένων. λοιπὸν ἐλάχιστον εἶναι. καὶ
ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μετα-
γαγεῖν, γενομένου δὲ τούτου μετ᾽ οὐ πολὺ συνέ-

Vv 4 A UA \
πεσε TO οἴκημα. θαυμάσας δὲ Φύλακος, καὶ
μαθὼν ὅτι éoti μάντις ἄριστος, λύσας παρεκά-
λεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ ᾿Ιφίκλῳ παῖδες
γένωνται. ὁ δὲ ὑπέσχετο ἐφ᾽ ᾧ τὰς Boas λή-
ψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας
τοὺς οἰωνοὺς προσεκαλέσατο: παραγενομένου δὲ
αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός
ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων δ παρὰ τῷ
e

᾿Ιφίκλῳ τὴν μάχαιραν ἡμαγμένην ἔτι. κατέθετο,
δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ
τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφι-

1 Φυλάκον A, Westermann, Miiller: Ἰφίκλου Aegius,
Heyne, Bekker, Hercher, Wagner.

2 δέσμιος Bekker: δεσμοῖς A.

3 κρυφαῖον RR*B: κορυφαῖον C, PR¢ in the margin: dpo-
φιαῖον Faber, Hercher. Ἅ4Ἅ ἀποκρινομένων R: ἀποκριναμένων A.

5 αἰδοίων R: αἰβίων A : ἀγρῶν Heyne, Westermann, Bekker.
88

THE LIBRARY, I. 1x. 12

Neleus said that he would give her to him who
should bring him the kine of Phylacus. These
were in Phylace, and they were guarded by a dog
which neither man nor beast could come near.
Unable to steal these kine, Bias invited his brother
to help him. Melampus promised to do so, and
foretold that he should be detected in the act of
stealing them, and that he should get the kine after
being kept in bondage for a year. After making
this promise he repaired to Phylace and, just as
he had foretold, he was detected in the theft and
kept a prisoner in a cell. When the year was nearly
up, he heard the worms in the hidden part of the
roof, one of them asking how much of the beam
had been already gnawed through, and others an-
swering that very little of it was left. At once
he bade them transfer him to another cell,
and not long after that had been done the cell
fell in. Phylacus marvelled, and perceiving that
he was an excellent soothsayer, he released him
and invited him to say how his son Iphiclus might
get children. Melampus promised to tell him,
provided he got the kine. And having sacrificed
two bulls and cut them in pieces he summoned the
birds ; and when a vulture came, he learned from
it that once, when Phylacus was gelding rams, he
laid down the knife, still bloody, beside Iphiclus,
and that when the child was frightened and ran
away, he stuck the knife on the sacred oak, and the

1 According to the Scholiast on Homer (Od. xi. 287 and
290) and Eustathius (on Homer, Od. xi. 292, p. 1685), the tree
was not an oak but a wild pear-tree (&xepdos). ,

9

13

14

15

APOLLODORUS

Tpoxacas ἐκάλυψεν ὃ φλοιός. ἔλεγεν οὖν,
εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ
ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν.
ταῦτα μαθὼν παρ᾽ αἰγυπιοῦ Μελάμπους τὴν μὲν
μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ
ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρ-
ns ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ
τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε.
καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ
τὰς ἐν Αργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ"
μέρει τῆς ὃ βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ
Βίαντος κατῴκησε.

Βίαντος δὲ καὶ Πηροῦς Ταλαός, οὗ καὶ Λυσι-
μάχης τῆς Αβαντος τοῦ Μελάμποδος "Αδραστος
Παρθενοπαῖος Πρῶναξ Μηκιστεὺς ᾿Αριστόμαχος
᾿Εριφύλη, ἣν ᾿Αμφιάραος γαμεῖ. Παρθενοπαίου
δὲ Πρόμαχος ἐγένετο, ὃς μετὰ τῶν ἐπιγόνων ἐπὶ
Θήβας ἐστρατεύθη, Μηκιστέως δὲ Εὐρύαλος, ὃς
ἧκεν εἰς Τροίαν. Πρώνακτος δὲ ἐγένετο Λυκοῦρ-
γος, ᾿Αδράστου δὲ καὶ ᾿Αμφιθέας τῆς Πρώνακτος
θυγατέρες μὲν ᾿Αργεία Δηιπύλη Αἰγιάλεια, παῖ-
δες δὲ Αὐγιαλεὺς «καὶ» Κυάνιππος.

Φέρης δὲ ὁ Κρηθέως Φερὰς ἐν Θεσσαλίᾳ κτί-
σας ἐγέννησεν "Αδμητον καὶ Δυκοῦργον. Λυκοῦρ-
γος μὲν οὖν περὶ Νεμέαν sa vee γήμας δὲ
Εὐρυδίκην, ὡς δὰ ἔνιοί φασιν ᾿Αμφιθ έαν, ἐγέν-
νησεν ᾿Ὀφέλτην «τὸν ὕστερον;»" κληθέντα ᾿Αρχέ-
μορον. ᾿Αδμήτου δὲ βασιλεύοντος τῶν ͵ Ῥερῶν,
ἐθήτευσεν ᾿Απόλλων αὐτῷ μνηστευομένῳ τὴν

} ἀμφιτροχάσας R: ἀμφιτροχώσας A.
2 ἐπὶ R: ὑπὸ A. δ ris R: τοῦ

4 τὸν ὕστερον added by Hercher.
go

THE LIBRARY, I. 1x. 12-15

bark encompassed the knife and hid it. He said,
therefore, that if the knife were found, and he scraped
off the rust, and gave it to Iphiclus to drink for ten
days, he would beget a son. Having learned these
things from the vulture, Melampus found the knife,
scraped the rust, and gave it to Iphiclus for ten days
to drink, and a son. Podarces was born to him.!
But he drove the kine to Pylus, and having received
the daughter of Neleus he gave her to his brother.
For a time he continued to dwell in Messene, but
when Dionysus drove the women of Argos mad,
he healed them on condition of receiving part of the
kingdom, and settled down there with Bias.?

Bias and Pero had a son Talaus, who married
Lysimache, daughter of Abas, son of Melampus, and
had by her Adrastus, Parthenopaeus, Pronax, Mecis-
teus, Aristomachus, and Eriphyle, whom Amphiaraus
married. Parthenopaeus had a son Promachus, who
marched with the Epigoni against Thebes;? and
Mecisteus had a son Euryalus, who went to Troy.‘
Pronax had a son Lycurgus; and Adrastus had by
Amphithea, daughter of Pronax, three daughters,
Argia, Deipyle, and Aegialia, and two sons, Aegialeus
and Cyanippus.

Pheres, son of Cretheus, founded Pherae in Thessaly
and begat Admetus and Lycurgus. Lycurgus took up
his abode at Nemea, and having married Eurydice, or, as
some say, Amphithea, he begat Opheltes, afterwards
called Archemorus.2” When Admetus reigned over
Pherae, Apollo served him as his thrall,6 while Admetus

1 Compare Apollodorus, Epitome, iii. 20, with the note.

2 See below, ii. 2. 2; Diodorus Siculus, ii. 68.4; Pausanias,
i. 18. 4.

% Compare below, iii. 7. 2. 4 See Homer, 7}. ii. 565 sq.

5 See below, 11]. 6. 4. 6 See below, iii. 10. 4.

gi

16

APOLLODORUS

Πελίου θυγατέρα Ἄλκηστιν. ἐκείνου | δὲ δώσειν
ἐπαγγειλαμένου " τὴν θυγατέρα τῷ καταζεύξαντι
ἅρμα λέοντος καὶ κάπρου," ᾿Απόλλων ζεύξας
ἔδωκεν’ ὁ δὲ κομίσας πρὸς Πελίαν Αλκηστιν
λαμβάνει. θύων δὲ ἐν τοῖς γάμοις ἐξελάθετο
᾿Αρτέμιδι θῦσαι" διὰ τοῦτο τὸν θάλαμον ἀνοίξας
εὗρε δρακόντων σπειράμασι * πεπληρωμένον.
᾿Απόλλων δὲ εἰπὼν ἐξιλάσκεσθαι τὴν θεόν, ἡ ἡτή-
σατο παρὰ" μοιρῶν ἵνα, ὅταν “Αδμητος μέλλῃ
τελευτᾶν, ἀπολυθῇ τοῦ θανάτου, ἂν ἑκουσίως τις
ὑπὲρ αὐτοῦ θνήσκειν ἕληται." ὡς δὲ ἦλθεν ἡ
τοῦ θνήσκειν ἡμέρα, μ μήτε τοῦ πατρὸς μ μήτε τῆς
μητρὸς ὑπὲρ αὐτοῦ θνήσκειν θελόντων, ᾿Αλκηστις
ὑπεραπέθανε. καὶ αὐτὴν πάλιν ἀνέπεμψεν ἡ
Κόρη, ὡς δὲ ἔνιοι λέγουσιν, Ἡρακλῆς «πρὸς
αὐτὸν ἀνεκόμισε; ἴ μα μαχεσάμενος “Αιδῃ.

Αἴσονος δὲ τοῦ Κρηθέως καὶ Πολυμήδης τῆς
Αὐτολύκου ᾿Ιάσων. οὗτος ᾧκει ἐν ᾿Ιωλκῷ, τῆς

1 éxelvovu Heyne, Hercher, Wagner: ἐκείνῳ MSS., Wester-
mann, Miiller, Bekker.

2 ἐπαγγειλαμένου’ The MSS. add πελλίου (Πελίου), which
is deleted by Hercher and Wagner, following Heyne.

5 λέοντος καὶ κάπρον Heyne: λεόντων καὶ κάπρων A.

᾿ 5 δτειράμασι Heyne: σπείραμα A.

ς rape RR&: περὶ A.

6 ἕληται. The MSS. add πατὴρ } μήτηρ } yuh. These
words are retained by Westermann and Miller, but omitted
by Bekker, Hercher, and Wagner, following He

7 «πρὸς αὐτὸν dvexduscce >. Omitted in the MSS. : : restored
by Fischer and Wagner from Zenobius, Cent. i. 18.

1 Compare Hyginus, Fab. 50 and 51.

2 That is, Persephone.

3 This pathetic story is immortalized by Euripides in his
noble tragedy Alcestis, happily still extant. Compare

g2

THE LIBRARY, I. 1x. 15-16

wooed Alcestis, daughter of Pelias. Now Pelias
had promised to give his daughter to him who should
yoke a lion and a boar to a car, and Apollo yoked and
gave them to Admetus, who brought them to Pelias
and so obtained Alcestis.! But in offering a sacrifice
at his marriage, he forgot to sacrifice to Artemis ;
therefore when he opened the marriage chamber he
found it full of coiled snakes. Apollo bade him
appease the goddess and obtained as a favour of the
Fates that, when Admetus should be about to die,
he might be released from death if someone should
choose voluntarily to die for him. And when
the day of his death came neither his father nor his
mother would die for him, but Alcestis died in his
stead. But the Maiden? sent her up again, or, as
some say, Hercules fought with Hades and brought
her up to him.?

Aeson, son of Cretheus, had a son Jason by
Polymede, daughter of Autolycus. Now Jason dwelt in

Zenobius, Cent. i. 18, which to a certain extent agrees
verbally with this passage of Apollodorus. The tale of
Admetus and Alcestis has its parallel in history. Once
when Philip II. of Spain had fallen ill and seemed like to
die, his fourth wife, Anne of Austria, ‘‘in her distress,
τὰν Pate the Almighty to spare a life so important to the
welfare of the kingdom and of the church, and instead of
it to accept the sacrifice of her own. Heaven, says the
chronicler, as the result showed, listened to her prayer. The
king recovered ; and the queen fell ill of a disorder which in
a few days terminated fatally.” So they laid the dead queen
to her last rest, with the kings of Spain, in the gloomy pile
of the Escurial among the wild and barren mountains of
Castile ; but there was no Hercules to complete the parallel
with the Greek legend by restoring her in the bloom of life
and beauty to the arms of her husband. See W. H. Prescott,
History of the Reign of Philip the Second, bk. vi. chap. 2, at
the end.

93

APOLLODORUS

°

“δὲ ᾿Ιωλκοῦ Πελίας ἐβασίλευσε μετὰ Κρηθέα, ᾧ
χρωμένῳ περὶ τῆς βασιλείας ἐθέσπισεν ὁ θεὸς
τὸν μονοσάνδαλον φυλάξασθαι. τὸ μὲν οὖν πρῶ-
Tov ἠγνόει τὸν χρησμόν, αὖθις δὲ ὕστερον αὐτὸν
ἔγνω: τελῶν γὰρ ἐπὶ τῇ θαλάσσῃ Ποσειδῶνι
θυσίαν; ἄλλους τε πολλοὺς ἐπὶ ταύτῃ καὶ τὸν
Ἰάσονα μετεπέμψατο. ὁ δὲ πόθῳ γεωργίας ἐν
τοῖς χωρίοις διατελῶν ἔσπευσεν ἐπὶ τὴν θυσίαν"
διαβαίνων δὲ ποταμὸν ΓΑναυρον ἐξῆλθε μονοσάν-
δαλος, τὸ ἕτερον ἀπολέσας ἐν τῷ ῥείθρῳ πέδιλον.
θεασάμενος δὲ Πελίας αὐτὸν καὶ τὸν χρησμὸν
συμβαλὼν ἠρώτα προσελθών, τί 3 ἂν ἐποίησεν
ἐξουσίαν ἔχων, εἰ λόγιον ἦν αὐτῷ πρός τινος
φονευθήσεσθαι τῶν πολιτῶν. ὁ δέ, εἴτε ἐπελθὸν
ἄλλως, εἴτε διὰ μῆνιν “Hpas, ἵν᾽ ἔλθοι κακὸν
Μήδεια Πελίᾳ (τὴν γὰρ Ἥραν οὐκ ἐτίμα), ““ Τὸ
, ) 2 ¥ ἐξ , ;
χρυσόμαλλον δέρας " ἔφη “προσέταττον ἂν φέ-
ρειν αὐτῷ." τοῦτο Πελίας ἀκούσας εὐθὺς ἐπὶ τὸ
δέρας ἐλθεῖν ἐκέλευσεν αὐτόν. τοῦτο δὲ ἐν
Κόλχοις ἦν «ἐν» “Apeos ἄλσει κρεμάμενον ἐκ
δρυός, ἐφρουρεῖτο δὲ ὑπὸ δράκοντος ἀύπνου.
"Earl τοῦτο πεμπόμενος ᾿Ιάσων “Apyov παρεκά-
λεσε τὸν Φρίξου, κἀκεῖνος ᾿Αθηνᾶς ὑποθεμένης
1 θυσίαν ER, Zenobius, Cent. iv. 92: θυσίας A.

2 τί Εἰ, Zenobius, Cent. iv. 92: τίς A.
8 ἐλθεῖν A, Zenobius, Cent. iv. 92 : πλεῖν Εἰ.

1 For the story of Pelias and Jason, see Pindar, Pyth. iv.
73 (129) sqqg., with the Scholia ; Apollonius Rhodius, Argon.
i. 5 8qq.; Tzetzes, Schol. on Lycophron, i. 175; Hyginus,
Fab. 12 and 13; Servius, on Virgil, Hel. iv. 34; Lactantius
Placidus, on Statius, Theb. iii. 516. The present passage of
Se is copied almost literally, but as usual without
acknowledgment, by Zenobius, Cent. iv. 92. It was the

94

THE LIBRARY, I. 1x, τό

Iolcus, of which Pelias was king after Cretheus.}
But when Pelias consulted the oracle concerning
the kingdom, the god warned him to beware of the
man with a single sandal. At first the king under-
stood not the oracle, but afterwards he apprehended
it. For when he was offering a sacrifice at the sea to
Poseidon, he sent for Jason, among many others, to
participate in it. Now Jason loved husbandry and
therefore abode in the country, but he hastened to
the sacrifice, and in crossing the river Anaurus he lost
a sandal in the stream and landed with only one.
~ When Pelias saw him, he bethought him of the oracle,
and going up to Jason asked him what, supposing he
had the power, he would do if he had received an
oracle that he should be murdered by one of the
citizens. Jason answered, whether at haphazard or
instigated by the angry Hera in order that Medea
should prove a curse to Pelias, who did not honour
Hera, “ I would command him,” said he, “to bring
the Golden Fleece.”” No sooner did Pelias hear
that than he bade him go in quest of the fleece.
Now it was at Colchis in a grove of Ares, hanging on
an oak and guarded by a sleepless dragon.?

Sent to fetch the fleece, Jason called in the help of
_Argus, son of Phrixus; and Argus, by Athena’s advice,

regular custom of Aetolian warriors to go with the left foot
shod and the right foot unshod. See Macrobius, Sat. v. 18-
21, quoting Euripides and Aristotle ; Scholiast on Pindar,
Pyth. iv. 133. So the two hundred men who broke through
the Spartan lines at the siege of Plataea were shod on the left
foot only (Thucydides, iii. 22). Virgil represents some of the
rustic militia of Latium marching to war with their right feet
shod and their left feet bare (Aen. vii. 689 sqg.). As to the
custom, see Taboo and the Perils of the Soul, pp. 311 844.

2 See Apollonius Rhodius, Argon. ii. 1268-1270, iv. 123

eqq. 163.
95

APOLLODORUS

TEVTNKOVTOPOY ναῦν κατεσκεύασε THY προσα-
γορευθεῖσαν ἀπὸ τοῦ κατασκευάσαντος ᾿Αργώ'
κατὰ δὲ τὴν πρῷραν ἐνήρμοσεν ᾿Αθηνᾶ φωνῆεν
φηγοῦ τῆς Δωδωνίδος ξύλον. ὡς δὲ ἡ ναῦς κατε-
7 e Ἁ 3 a a 3 4

σκευάσθη, χρωμένῳ ὁ θεὸς αὐτῷ πλεῖν ἐπέτρεψε
συναθρσίσαντι τοὺς ἀρίστους τῆς ᾿Ελλάδος. οἱ
δὲ συναθροισθέντες εἰσὶν οἵδε: Tidus ᾿Αγνίου,"
ὃς ἐκυβέρνα τὴν ναῦν, Ὀρφεὺς Οἰάγρου, Ζήτης

\ , “- / / Ν ΄
καὶ Κάλαϊς Βορέου, Κάστωρ καὶ Ἰ]ολυδεύκης
Διός, Τελαμὼν καὶ Πηλεὺς Αἰακοῦ, Ἡρακλῆς
Διός, Θησεὺς Αἰγέως, Ἴδας καὶ Λυγκεὺς ᾿Αφα-
ρέως, ᾿Αμφιάραος ᾿Οικλέους, Καινεὺς Κορώνου,"
Παλαίμων Ἡφαίστου ἢ Αἰτωλοῦ, Κηφεὺς ᾿Αλεοῦ,
Λαέρτης ᾿Αρκεισίον, Αὐτόλυκος “Ἑρμοῦ, ’Ata-
λάντη Σχοινέως, Μενοίτιος “Axtopos, “Axtwp
ς 7 Ν ’ Ν
Ἱππάσου, “Aduntos Φέρητος, “Axacros Πελίου,
Εὔρυτος ‘Eppyod, Μελέαγρος Οἰνέως, ᾿Αγκαῖος
Λυκούργου, Εὔφημος Ποσειδῶνος, Ποίας Θαυ-
μάκου, Βούτης Τελέοντος, Φᾶνος καὶ Στάφυλος
Διονύσου, "Epyivos Ποσειδῶνος, Περικλύμενος
Νηλέως, Αὐγέας Ἡλίου, Ἴφικλος Θεστίου, “Ap-
γος Φρίξου, Evpvadros Μηκιστέως, Ἰ]ηνέλεως
Ἱππάλμου,, Λήιτος ᾿Αλέκτορος, “Idetos Ναυ-

1 φωνῆεν ER: φωνῇ A. 5. ‘Ayvlov Aegius: ἀγρίον A.

8 θησεὺς Αἰγέως Aegius: αἰγεὺς θησέως A.

4 ᾿οικλέους Aegius: ἰοκλέους A.

5 Καινέως Κόρωνος Aegius: Κόρωνος Καινέως Clavier, Hercher.

8 ππάλμον A: Ἱππάλκμου Scholiast on Homer, 77. ii. 494:
ἹἹππαλκίμον Diodorus Siculus, iv. 67, 7.

7 ᾿Αλεκτρυόνος Homer, Jl. xvii. 602, with the Scholiast :
*HAexrpudvos Diodorus Siculus, iv. 67. 7.

1 Compare Apollonius Rhodius, Argon. i. 524 sqq., iv. 580
sqq.; Tzetzes, Schol. on Lycophron, 175. The following

96

THE LIBRARY, I. rx. 16

built a ship of fifty oars named Argo after its builder;
and at the prow Athena fitted in a speaking timber
from the oak of Dodona.1_ When the ship was built,
and he inquired of the oracle, the god gave him
leave to assemble the nobles of Greece and _ sail
away. And those who assembled were as follow :?
Tiphys, son of Hagnias, who steered the ship;
Orpheus, son of Oeagrus; Zetes and Calais, sons of
Boreas ; Castor and Pollux, sons of Zeus ; Telamon
and Peleus, sons of Aeacus; Hercules, son of Zeus;
Theseus, son of Aegeus; Idas and Lynceus, sons of
Aphareus; Amphiaraus, son of Oicles; Caeneus,
son of Coronus; Palaemon, son of Hephaestus or of
Aetolus ; Cepheus, son of Aleus ; Laertes son of Arci-
sius; Autolycus, son of Hermes; Atalanta, daughter
of Schoeneus; Menoetius, son of Actor; Actor,
son of Hippasus ; Admetus, son of Pheres; Acastus,
son of Pelias; Eurytus, son of Hermes; Meleager,
son of Oeneus; Ancaeus, son of Lycurgus; Euphe-
mus, son of Poseidon; Poeas, son of Thaumacus ;
Butes, son of Teleon; Phanus and Staphylus, sons
of Dionysus; Erginus, son of Poseidon; Pericly-
menus, son of Neleus; Augeas, son of the Sun;
Iphiclus, son of Thestius; Argus, son of Phrixus ;
Euryalus, son of Mecisteus ; Peneleus, son of Hippal-
mus; Leitus,son of Alector; Iphitus, son of Naubolus;

narrative of the voyage of the Argo is based mainly on the
Argonautica of Apollonius Rhodius. As to the voyage of the
Argonauts, see further Pindar, Pyth. iv. 156 (276) sqq.; Dio-
dorus Siculus, iv. 40-49; Orphica, Argonautica; Tzetzes,
Schol. on Lycophron, 175; Hyginus, Fab. 12, 14-23; Ovid,
Metamorph. vii. 1 sqq.; Valerius Flaccus, Argonautica.

2 For lists of the Argonauts, see Pindar, Pyth. iv. 171 8ᾳᾳ.;
Apollonius Rhodius, Argon. i. 20 sqq.; Orphica, Argonautica,
ah sqq.; Valerius Flaccus, Argon. i. 352 δηᾳ.; Hyginus,
Fab. 14.

97
VOL. I. Η

17

18

APOLLODORUS

βόλου, ᾿Ασκάλαφος καὶ "Iddpevos ! “Apeos, ’Ac-
τέριος Ἰζομήτου, Πολύφημος Ἐλάτου.

Οὗτοι ναναρχοῦντος Ἰάσονος ἀναχθέντες προσ-
ίσχουσι Λήμνῳ. ἔτυχε δὲ ἡ Λῆμνος ἀνδρῶν τότε
οὖσα ἔρημος, βασιλευομένη δὲ ὑπὸ Ψψιπύλης
τῆς Θόαντος δι’ αἰτίαν τήνδε. αἱ Λήμνιαι τὴν
᾿Αφροδίτην οὐκ ἐτίμων: ἡ δὲ αὐταῖς ἐμβάλλει
δυσοσμίαν, καὶ διὰ τόῦτο οἱ γήμαντες αὐτὰς ἐκ
τῆς πλησίον Θράκης λαβόντες αἰχμαλωτίδας
συνευνάζοντο αὐταῖς. ἀτιμαζόμεναι δὲ "αἱ An-
pias τούς τε πατέρας καὶ τοὺς ἄνδρας φονεύουσι"
μόνη δὲ ἔσωσεν ὙΨψιπύλη τὸν ἑαυτῆς πατέρα
κρύψασα Θόαντα. προσσχόντες οὖν τότε γυ-
ναικοκρατουμένῃ τῇ Λήμνῳ μίσγονται ταῖς γυναι-
ξίν. Ὑψιπύλη δὲ Ἰάσονι συνευνάζεται, καὶ
γεννᾷ παῖδας Εὔνηον καὶ Νεβροφόνον.

᾿Απὸ Λήμνου δὲ προσίσχουσι Δολίοσιν,; ὧν
ἐβασίλευε Κύζικος. οὗτος αὐτοὺς ὑπεδέξατο
φιλοφρόνως. νυκτὸς δὲ ἀναχθέντες ἐντεῦθεν καὶ
περιπεσόντες ἀντιπνοίαις, ἀγνοοῦντες πάλιν τοῖς

1 IdAuevos Homer, 71. ii. 512: ἄλμενος A.
2 AoAloow Aegius: δολίοις EA.

1 As to the visit of the Argonauts to Lemnos, see Apollo-
nius Rhodius, Argon. i. 607 8ηᾳ.; Orphica, Argonautica, 473
8qq.; Scholiast on Homer, Jl. vii. 468; Valerius Flaccus,
Argon. ii. 77 sqq.; Hyginus, Fab. 15. As to the massacre of
the men of Lemnos by the women, see further Herodotus, vi.
138; Apostolius, Cent. x. 65; Zenobius, Cent. iv. 91; Scholiast
on Apollonius Rhodius, Argon. i. 609, 615. The visit of the
es ree to Lemnos was the theme of plays by Aeschylus
and Sophocles. See T'ragicorum Graecorum Fragmenta, ed.
A. Nauck?, pp. 79, 215 sqq.; The Fragments of Sophocles, ed.
A. C. Pearson, ii. 51 sgqg. The Lemnian traditions have been
interpreted as evidence of a former custum of gynocracy, or

98

THE LIBRARY, I. 1x. 16-18

Ascalaphus and Ialmenus, sons of Ares; Asterius,
son of Cometes ; Polyphemus, son of Elatus.

These with Jason as admiral put to sea and
touched at Lemnos.! At that time it chanced that
Lemnos was bereft of men and ruled over by a queen,
Hypsipyle, daughter of Thoas, the reason of which was
as follows. The Lemnian women did not honour
Aphrodite, and she visited them with a noisome
smell; therefore their spouses took captive women
from the neighbouring country of Thrace and bedded
with them. Thus dishonoured, the Lemnian women
murdered their fathers and husbands, but Hypsipyle
alone saved her father Thoas by hiding him. So having
put in to Lemnos, at that time ruled by women, the
Argonauts had intercourse with the women, and
Hypsipyle bedded with Jason and bore sons, Euneus
and Nebrophonus.

And after Lemnos they landed among the Do-
liones, of whom Cyzicus was king.2 He received
them kindly. But having put to sea from there by
night and met with contrary winds, they lost their
bearings and landed again among the Doliones.

the rule of men by women, in the island. See J. J. Bachofen,
Das Mutterrecht (Stuttgart, 1861), pp. 84 egg. Every year
the island of Lemnos was purified from the guilt of the
massacre and sacrifices were offered to the dead. The cere-
monies lasted nine days, during which all fires were extin-

ished in the island, and a new fire was brought by ship
Fron Delos. If the vessel arrived before the sacrifices to
the dead had been offered, it might not put in to shore or
anchor, but had to cruise in the offing till they were com-
pleted. See Philostratus, Heroica, xx. 24.

2 As to the visit of the Argonauts to the Doliones and the
death of King Cyzicus, see Apollonius Rhodius, Argon. i.
935-1077 ; Orphica, Argonautica, 486 sqq.; Valerius Flaccus,
Argon. ii. 634 δαᾳ., iii. 1 sqg.; Hyginus, Fab. 16.

99
Hu 2

19

APOLLODORUS

Δολίοσι προσίσχουσιν. οἱ δὲ νομίζοντες Πελασ-
γικὸν εἶναι στρατόν (ἔτυχον γὰρ ὑπὸ Πελασγῶν
συνεχῶς πολεμούμενοι) μάχην τῆς νυκτὸς συνά-
πτουσιν ἀγνοοῦντες πρὸς ἀγνοοῦντας. κτείναντες
δὲ πολλοὺς οἱ ᾿Αργοναῦται, μεθ᾽ ὧν καὶ Κύξικον,
μεθ᾽ ἡμέραν, ὡς ἔγνωσαν, ἀποδυράμενοι τάς τε
κόμας ἐκείραντο καὶ τὸν Κύζικον πολυτελῶς
ἔθαψαν. καὶ μετὰ τὴν ταφὴν πλεύσαντες Μυσίᾳ
ὔ, 4

προσίσχουσιν.

Ἐνταῦθα δὲ Ἡρακλέα καὶ ἸΤολύφημον κατέ-

e a

λιπον. “Tras yap ὁ Θειοδάμαντος παῖς, ‘Hpa-

7 3 4 3 - e 4
κλέους δὲ ἐρώμενος, ἀποσταλεὶς ὑδρεύσασθαι διὰ
κάλλος ὑπὸ νυμφῶν ἡρπάγη. ἸΙολύφημος δὲ
ἀκούσας αὐτοῦ βοήσαντος, σπασάμενος τὸ ξίφος
ἐδίωκεν, ὑπὸ λῃστῶν ἄγεσθαι νομίζων. καὶ δηλοῖ

/ ¢€ A ’ἤ A 3
συντυχόντι Ἡρακλεῖ. ξητούντων δὲ ἀμφοτέρων
τὸν Ὕλαν ἡ ναῦς ἀνήχθη, καὶ Πολύφημος μὲν ἐν
Μυσίᾳ κτίσας πόλιν Kiov? ἐβασίλευσεν, ‘Hpa-
κλῆς δὲ ὑπέστρεψεν εἰς “Apyos. Ἡρόδωρος δὲ
αὐτὸν οὐδὲ τὴν ἀρχήν φησι πλεῦσαι τότε, ἀλ
3.2 / 4 4 9 A >

παρ᾽ Ὀμφάλῃ δουλεύειν. Φερεκύδης δὲ αὐτὸν ἐν
᾿Αφεταῖς τῆς Θεσσαλίας ἀπολειφθῆνα: λέγει, τῆς
᾿Αργοῦς φθεγξαμένης μὴ δύνασθαι φέρειν τὸ τού-

1 ἐδίωκεν Zenobius, Cent. vi. 21, Hercher, Wagner: ἐδίωξεν

A. 2 κίον E: κίου Δ.
3 Ἡρόδωρος Faber: Ἡρόδοτος A.

1 They lamented for three days and tore ous their bair ;
they raised ἃ mound over the grave, marched round it
thrice in armour, performed funeral rites, and celebrated
games in honour of the dead man. The mound was to be
seen down to later days, and the people of Cyzicus continued
to pour libations at it every year. See Apollonius Rhodius,
Argon. i. 1057-1077. Compare Orphica, Argonautica, 571 sqq.;
Valerius Flaccus, Argon. iii. 332 sqq.

10o

THE LIBRARY, I. 1x. 18-19

However, the Doliones, taking them for a Pelasgian
army (for they were constantly harassed by the Pelas-
gians), joined battle with them by night in mutual
ignorance of each other. The Argonauts slew many
and among the rest Cyzicus; but by day, when they
knew what they had done, they mourned and cut off
their hair and gave Cyzicus a costly burial ;! and after
the burial they sailed away and touched at Mysia.®

There they left Hercules and Polyphemus. For
Hylas, son of Thiodamas, a minion of Hercules, had
been sent to draw water and was ravished away by
nymphs on account of his beauty.2 But Polyphemus
heard him cry out, and drawing his sword gave chase
in the belief that he was being carried off by robbers.
Falling in with Hercules, he told him; and while the
two were seeking for Hylas, the ship put to sea. So
Polyphemus founded a city Cius in Mysia and reigned
as king;‘ but Hercules returned to Argos. How-
ever Herodorus says that Hercules did not sail at all
at that time, but served as a slave at the court of
Omphale. But Pherecydes says that he was left
behind at Aphetae in Thessaly, the Argo having de-
clared with human voice that she could not bear

2 Compare Apollonius Rhodius, Argon. i. 1172 s8qq.;
Valerius Flaccus, Argon. iii. 481 sqq.

3 As to Hylas and Hercules, compare Apollonius Rhodius,
Argon. i. 1207 sqq.; Theocritus, Id. xiii.; Antoninus Libera-
lis, Transform. 26; Orphica, Argonautica, 646 sqq.; Valerius
Flaccus, Argon. iii. 521 sqq.; Propertius, i. 20. 17 eqq.; Hy-

inus, Fab. 14; Scriptores rerum mythicarum Latini, ed.
ἫΝ H. Bode, vol. i. pp. 18, 140 (First Vatican Mythographer,
49; Second Vatican Mythographer, 199). It is said that
down to comparatively late times the natives continued to
sacrifice to Hylas at the spring where he had disappeared,
that the priest used to call on him thrice by name, and that

the echo answered thrice (Antoninus Liberalis, J.c.).
4 Compare Apollonius Rhodius, Argon. i. 1321 sqq., 1345 δ.
IOI

21

APOLLODORUS

tov βάρος. Δημάρατος δὲ αὐτὸν εἰς Κόλχους
πεπλευκότα παρέδωκε" Διονύσιος μὲν γὰρ αὐτὸν
καὶ ἡγεμόνα φησὶ τῶν ᾿Αργοναυτῶν γενέσθαι.

᾽ \ \ a 3 A > \ 4

Amro δὲ Μυσίας ἀπῆλθον εἰς τὴν Βεβρύκων

A 3 , ” A a
γῆν, ἧς ἐβασίλευεν Αμυκος ἸΠοσειδῶνος παῖς καὶ
«νύμφης;» Βιθυνίδος. γενναῖος δὲ ὧν οὗτος τοὺς
προσσχόντας ξένους ἠνάγκαζε πυκτεύειν καὶ τοῦ-
τον τὸν τρόπον ἀνήρει. παραγενόμενος οὖν καὶ τότε
ἐπὶ τὴν ᾿Αργὼ τὸν ἄριστον αὐτῶν εἰς πυγμὴν
προεκαλεῖτο. 3 Πολυδεύκης δὲ ὑποσχόμενος πυ-
κτεύσειν πρὸς αὐτόν, πλήξας κατὰ τὸν ἀγκῶνα
ἀπέκτεινε. τῶν δὲ Βεβρύκων ὁρμησάντων πρὸς
αὐτόν, ἁρπάσαντες οἱ ἀριστεῖς τὰ ὅπλα πολλοὺς
φεύγοντας φονεύουσιν αὐτῶν.

Ἐντεῦθεν ἀναχθέντες καταντῶσιν εἰς τὴν τῆς

’ 4 ΝΜ ν \ ld

Θρᾳκης Σαλμυδησσόν, ἔνθα ᾧκει Diveds μάντις
τὰς ὄψεις πεπηρωμένος. τοῦτον οἱ μὲν ᾿Αγή-

1 νύμφης added by Hercher, comparing Scholiast on Plato,
Laws, vii. p. 796 a. 3 προεκαλεῖτο Faber: προσεκαλεῖτο A.

1 The opinions of the ancients were much divided as to
the share Hercules took in the voyage of the Argo. See
Scholiast on Apollonius Rhodius, Argon. i. 1290. In saying
that Hercules was left behind in Mysia and returned to
Argos, our author follows, as usual, the version of Apollonius
Rhodius (Argon. i. 1273 eqq.). According to another version,
after Hercules was left behind by the Argo in Mysia, he
made his way on foot to Colchis (Theocritus, Id. xiii. 73 sqq.).
Herodotus says (i. 193) that at Aphetae in Thessaly the hero
landed from the Argo to fetch water and was left behind by
Jason and his fellows. From the present passage of Apollo-
dorus it would seem that in this account Herodotus was follow-
ing Pherecydes. Compare Stephanus Byzantius, 8.v. ᾿Αφεταί.

As to the visit of the Argonauts to the Bebryces, and the
boxing-match of Pollux with Amycus, see Apollonius Rhodius,
Argon. ii. 1 sgg.; Theocritus, xxii. 27 sqg.; Orphica, Argo-
nautica, 661 sqq.; Valerius Flaccus, Argon. iv. 99 sqq.; Hygi-

102

THE LIBRARY, I, 1x, 19-21

his weight. Nevertheless Demaratus has recorded
that Hercules sailed to Colchis; for Dionysius even
affirms that he was the leader of the Argonauts.!

From Mysia they departed to the land of the
Bebryces, which was ruled by King Amycus, son of
Poseidon and a Bithynian nymph.?_ Being a doughty
man he compelled the strangers that landed to box
and in that way made an end of them. So going to
the Argo as usual, he challenged the best man of the
crew to a boxing match. Pollux undertook to box
against him and killed him with a blow on the elbow.
When the Bebryces made a rush at him, the chiefs
snatched up theirarms and put them to flight with
great slaughter.

Thence they put to sea and came to land at
Salmydessus in Thrace, where dwelt Phineus, a seer
who had lost the sight of both eyes. Some say he

nus, Fab. 17; Lactantius Placidus, on Statius, Theb. iii. 353 ;
Scriptores rerum mythicarum Latint, ed. G. H. Bode, vol. i.

. 31, 123 (First Vatican Mythographer, 93; Second Vatican
Meythcgrapher: 140). The name of the Bithynian nymph,
mother of Amycus, was Melie (Apollonius Rhodius, Argon.
ii. 4; Hyginus, Fab. 17; Servius, on Virgil, Aen. v. 373).

3 As to Phineus and the Harpies, see Apollonius Rhodius,
Argon. ii. 176 sqgq., with the Scholia on wv. 177, 178, 181;
Scholiast on Homer, Od. xii. 69; Valerius Flaccus, Argon. iv.
422 sqq.; Hyginus, Fab. 19; Servius, on Virgil, Aen. iii. 209;
Scriptores rerum mythicarum Latini, ed. G. H. Bode, vol. i.
RP: 9 sq., 124 (First Vatican Mythographer, 27; Second

atican Mythographer, 142). Aeschylus and Sophocles
composed tragedies on the subject of Phineus. See 7'ragico-
rum Graecorum Fragmenta, ed. A. Nauck?, pp. 83, 284 eqq.;
The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp.
311 eqq. The classical description of the Harpies is that of
Virgil (Aen. iii. 225 eqq.). Compare Hesiod, 7’ . 265-269.
In his account of the visit of the Argonauts to Phineus, the
rationalistic Diodorus Siculus (iv. 43 sg.) omits all mention
of the Harpies.

103

APOLLODORUS

vopos εἶναι λέγουσιν, οἱ δὲ Ποσειδῶνος υἱόν" καὶ
πηρωθῆναί φασιν αὐτὸν οἱ μὲν ὑπὸ θεῶν, ὅτι
προέλεγε τοῖς ἀνθρώποις τὰ μέλλοντα, οἱ δὲ ὑπὸ
Βορέου καὶ τῶν ᾿Αργονανυτῶν, ὅτι πεισθεὶς μη-
τρυιᾷ τοὺς ἰδίους ἐτύφλωσε παῖδας, τινὲς δὲ ὑπὸ
Ποσειδῶνος, ὅτι τοῖς Φρίξου παισὶ τὸν ἐκ Κόλ-
χων εἰς τὴν Ελλάδα πλοῦν ἐμήνυσεν. ἔπεμψαν
δὲ αὐτῷ καὶ τὰς ἁρπυίας οἱ θεοί: πττερωταὶ δὲ
ἦσαν αὗται, καὶ ἐπειδὴϊ τῷ Φινεῖ παρετίθετο
τράπεζα, ἐξ οὐρανοῦ καθιπτάμεναι τὰ μὲν πλεί-
ova ἀνήρπαζον, ὀλίγα δὲ ὅσα ὀσμῆς ἀνάπλεα
κατέλειπον, ὥστε μὴ δύνασθαι προσενέγκασθαι.
βουλομένοις δὲ τοῖς ᾿Αργοναύταις τὰ περὶ τοῦ
πλοῦ μαθεῖν ὑποθήσεσθαι τὸν πλοῦν ἔφη, τῶν
ἁρπυιῶν αὐτὸν ἐὰν ἀπαλλάξωσιν. οἱ δὲ παρέ-
θεσαν αὐτῴ τράπεζαν ἐδεσμάτων, ἅρπυιαι δὲ
ἐξαίφνης σὺν βοῇ καταπτᾶσαι τὴν τροφὴν Ho-
πασαν.2 θεασάμενοι δὲ οἱ Βορέου παῖδες Ζήτης
καὶ Κάλαϊς, ὄντες πτερωτοί, σπασάμενοι τὰ ξίφη
δι’ ἀέρος ἐδίωκον. Fv δὲ ταῖς ἁρπυίαις χρεὼν
τεθνάναι ὑπὸ τῶν Βορέου παίδων, τοῖς δὲ Βορέου
παισὶ τότε τελευτήσειν ὅταν διώκοντες μὴ κατα-
λάβωσι. διωκομένων δὲ τῶν ἁρπυιῶν ἡ μὲν κατ
Πελοπόννησον εἰς τὸν Τίγρην ποταμὸν ἐμπίπτει,
ὃς νῦν ἀπ᾽ ἐκείνης Αρπυς καλεῖται" ταύτην δὲ οἱ
μὲν Νικοθόην οἱ δὲ ᾿Αελλόπουν καλοῦσιν. ἡ δὲ
ἑτέρα καλουμένη ᾿Ωκυπέτη, ὡς δὲ ἔνιοι ᾿᾽Ωκυθόη
(Ἡσίοδος δὲ λέγει αὐτὴν ᾿Ωκυπόδην), αὕτη κατὰ
τὴν Προποντίδα φεύγουσα μέχρις ᾿Εχινάδων
ἦλθε νήσων, al νῦν ἀπ᾽ ἐκείνης Στροφάδες καλοῦν-
1 φπειδὴ Bekker: ἐπειδὰν EA: ἐπειδὰν... παρατίθοιτο (for
MS. παρετίθετο) Hercher. 3 ἥρπασαν E: ἥρπαζον A,
104

THE LIBRARY, I. rx. 21

was a son of Agenor,! but others that he was a son
of Poseidon, and he is variously alleged to have been
blinded by the gods for foretelling men the future ; or
by Boreas and the Argonauts because he blinded his
own sons at the instigation of their stepmother ;? or
by Poseidon, because he revealed to the children of
Phrixus how they could sail from Colchis to Greece.
The gods also sent the Harpies to him. These were
winged female creatures, and when a table was laid
for Phineus, they flew down from the sky and snatched
up most of the victuals, and what little they left stank
so that nobody could touch it. When the Argonauts
would have consulted him about the voyage, he
said that he would advise them about it if they
would rid him of the Harpies. So the Argonauts
laid a table of viands beside him; and the Harpies
with a shriek suddenly pounced down and snatched
away the food. When Zetes and Calais, the sons of
Boreas, saw that, they drew their swords and, being
winged, pursued them through the air. Now it was
fated that the Harpies should perish by the sons of
Boreas, and that the sons of Boreas should die when
they could not catch up a fugitive. So the Harpies
were pursued and one of them fell into the river
Tigres in Peloponnese, the river that is now called
Harpys after her ; some call her Nicothoe, but others
Aellopus. But the other, named Ocypete or, according
to others, Ocythoe (but Hesiod calls her Ocypode) ὃ
fled by the Propontis till she came to the Echinadian
Islands, which are now called Strophades after her;

1 So Apollonius Rhodius (Argon. ii. 237, 240) and Hyginus
(Fab. 19).

2 See below, iii. 15. 3 note.

ὃ Hesiod (Theog. 267) calls her Ocypete.

105

22

APOLLODORUS

tau ἐστράφη yap ὡς ἦλθεν ἐπὶ ταύτας, καὶ
γενομένη κατὰ τὴν ἠιόνα ὑπὸ καμάτου πίπτει σὺν

* ’ 4 ’ 3 A 3 vA
τῷ διώκοντι. ᾿Απολλώνιος δὲ ἐν τοῖς τ er
ταῖς ἕως Στροφάδων νήσων φησὶν αὐτὰς διωχθῆ-
ναι καὶ μηδὲν παθεῖν, δούσας ὅρκον τὸν Φινέα
μηκέτι ἀδικῆσαι.

᾽ \ de A ς A Φ A 3 ’,

Απαλλαγεὶς 0€ τῶν ἀρπυιῶν Φινεὺς ἐμηνυσε

τὸν πλοῦν τοῖς ᾿Αργοναύταις, καὶ περὶ τῶν συμ-
πληγάδων ὑπέθετο πετρῶν τῶν κατὰ θάλασσαν.
ἦσαν δὲ ὑπερμεγέθεις αὗται, συγκρουόμεναι δὲ
ἀλλήλαις ὑπὸ τῆς τῶν πνευμάτων βίας τὸν διὰ
θαλάσσης πόρον ἀπέκλειον. ἐφέρετο δὲ πολλὴ
μὲν ὑπὲρ' αὐτῶν ὁμίχλη πολὺς δὲ πάταγος, ἦν
δὲ ἀδύνατον καὶ τοῖς πετεινοῖς δι’ αὐτῶν διελθεῖν.
εἶπεν οὖν αὐτοῖς" ἀφεῖναι πελειάδα διὰ τῶν πετ-
ρῶν, καὶ ταύτην ἐὰν μὲν ἴδωσι σωθεῖσαν, διαπλεῖν
καταφρονοῦντας, ἐὰν δὲ ἀπολομένην,Σ μὴ πλεῖν
βιάζεσθαι. ταῦτα ἀκούσαντες ἀνήγοντο, καὶ ὡς
πλησίον ἦσαν τῶν πετρῶν, ἀφιᾶσιν ἐκ τῆς πρῴ-
pas πελειάδα' τῆς δὲ ἱπταμένης τὰ ἄκρα τῆς
oupas ἡ σύμπτωσις τῶν πετρῶν ἀπεθέρισεν."
ἀναχωρούσας οὖν ἐπιτηρήσαντες τὰς πέτρας μετ᾽
2 ’ 3 ’ὔ δ , sf ὃ ANG
εἰρεσίας évtovov,” συλλαβομένης “ Hpas, διῆλθον,

1 ῥπὲρ Bekker: ὑπ᾽ EA: ἀπ᾽ Clavier, Hercher.

2 διελθεῖν Εἰ : ἐλθεῖν A.

3 ἀπολλυμένην EA, Wagner: ἀπολυμένην Heyne, Wester-
mann, Miiller, Bekker, Hercher.

4 ἀπεθέρισεν A: ἀπέθριξεν Εἰ : ἀπέθρισεν Wagner.
5 évrdvov A: εὐτόνου E, Wagner.

1 Compare Apollonius Rhodius, Argon. ii. 284-298, who
says that previously the islands were called the Floating Isles
(Plotat).

3 The Clashing Rocks are the islands which the Greeks

106

THE LIBRARY, I. 1x. 21-22

for when she came to them she turned (estraphe) and
being at the shore fell for very weariness with her
pursuer. But Apollonius in the Argonautica says that
the Harpies were pursued to the Strophades Islands
and suffered no harm, having sworn an oath that they
would wrong Phineus no more.

Being rid of the Harpies, Phineas revealed to
the Argonauts the course of their voyage, and ad-
vised them about the Clashing Rocks? in the sea.
These were huge cliffs, which, dashed together by the
force of the winds, closed the sea passage. Thick
was the mist that swept over them, and loud the
crash, and it was impossible for even the birds to
pass between them. So he told them to let fly a
dove between the rocks, and, if they saw it pass
safe through, to thread the narrows with an easy
mind, but if they saw it perish, then not to force a
passage. When they heard that, they put to sea, and
on nearing the rocks let fly a dove from the prow,
and as she flew the clash of the rocks nipped off the
tip of her tail. So, waiting till the rocks had recoiled,
with hard rowing and the help of Hera, they passed
through, the extremity of the ship’s ornamented
called Symplegades. Another name for them was the
Wandering Rocks (Planctae) or the Blue Rocks (Cyaneae).
See Herodotus, iv. 85; Apollonius Rhodius, Argon. ii. 317 q.;
Valerius Flaccus, Argon. iv. 561 8ᾳ.; Pliny, Nat. Hist. vi. 32;
Merry, on Homer, Od. xii. 61; Appendix, ‘‘ The Clashing
Rocks.” As to the passage of the Argo between them, see
Apollonius Rhodius, Argon. ii. 317 δᾳᾳ., 549-610; Orphica,
Argonautica, 683-714; Valerius Flaccus, Argon. iv. 561-702;
Hyginus, Fab. 19. According tothe author of the Orphica
the bird which the Argonauts, or rather Athena, let fly
between the Clashing Rocks was not a dove but a heron

(€pwd:ds). The heron was specially associated with Athena.
See D’Arcy Wentworth Thompson, Glossary of Greek Birds,
p. 58.

107

APOLLODORUS

τὰ ἄ ἄκρα τῶν ἀφλάστων τῆς νεὼς 1 περικοπείσης.
αἱ μὲν οὖν συμπληγάδες ἔκτοτε ἔστησαν" χρεὼν
γὰρ ἣν αὐταῖς νεὼς ' περαιωθείσης στῆναι
παντελῶς.

Οἱ δὲ ᾿Αργοναῦται πρὸς Μαριανδυνοὺς παρε-
γένοντο, κἀκεῖ φιλοφρόνως ὁ βασιλεὺς ὑπεδέξατο
Λύκος. ἔνθα θνήσκει μὲν Ἴδμων ὁ μάντις πλή-
ἔξαντος αὐτὸν κάπρου, θνήσκει δὲ καὶ Tidus, καὶ
τὴν ναῦν ᾿Αγκαῖος ὑπισχνεῖται κυβερνᾶν.

Παραπλεύσαντες δὲ Θερμώδοντα καὶ Καύκασον
ἐπὶ Φᾶσιν ποταμὸν ἦλθον" οὗτος τῆς Κολχικῆς
ἐστιν. ἐγκαθορμισθείσης δὲ τῆς νεὼς ὦ ἧκε πρὸς
Αἰήτην Ἰάσων, καὶ τὰ ἐπιταγέντα ὑπὸ Πελίου
λέγων παρεκάλει δοῦναι τὸ δέρας αὐτῷ" ὁ δὲ
δώσειν ὑπέσχετο, ἐὰν τοὺς χαλκόποδας ταύρους
μόνος καταζεύξῃ. ἦσαν δ. ἃ ἄγριοι παρ᾽ αὐτῷ
ταῦροι δύο, μεγέθει διαφέροντες, δῶρον Ἡ αἱ.
στου, οἱ χαλκοῦς μὲν εἶχον πόδας, πῦρ ὃ
στομάτων ἐφύσων. τούτους αὐτῷ ζεύξαντι ἐπέ-
τασσε ® σπείρειν δράκοντος ὀδόντας" εἶχε γὰρ
λαβὼν παρ᾽ ᾿Αθηνᾶς τοὺς ἡμίσεις ὧν Κάδμος
ἔσπειρεν ἐν Θήβαις. ἀποροῦντος δὲ τοῦ ᾿Ιάσονος

1 νεὼς Εἰ : wnds A.
2 ἐστιν" ἐγκαθορμισθείσης E, Wagner: ἐστι yijs* καθορμι-
σθείσης A. 3 ἐπέτασσε E: ἀκετάσσετα Α.

1 Compare Apollonius Rhodius, Argon. ii. 720 δᾳη.; Orphica,
Argonautica, 715 sqq.; Valerius Flaccus, Argon. iv. 733 sqq.;
Hyginus, Fab. 18.

Compare Apollonius Rhodius, Argon. ii. 815 s9qq.; Orphica,
Argonautica, 725 sqq.; Valerius Flaccus, Argon. v. 1 δᾳᾳ.
Hyginus, Fab. 14 and 18. According to Apollonius, the
barrow of Idmon was surmounted by a wild olive tree,
which the Nisaeans were commanded by Apollo to worship
as the guardian of the city.

108

THE LIBRARY, I, 1x. 22-23

poop being shorn away right round. Henceforth
the Clashing Rocks stood still; for it was fated that,
so soon as a ship had made the passage, they should
come to rest completely.

The Argonauts now arrived among the Marian-
dynians, and there King Lycus received them
kindly.!. There died Idmon the seer of a wound
inflicted by a boar ;? and there too died Tiphys, and
Ancaeus undertook to steer the ship.®

And having sailed past the Thermodon and the
Caucasus they came to the river Phasis, which is in
the Colchian land. When the ship was brought into
port, Jason repaired to Aeetes, and setting forth the
charge laid on him by Pelias invited him to give
him the fleece. The other promised to give it if
single-handed he would yoke the brazen-footed bulls.
These were two wild bulls that he had, of enormous
size, a gift of Hephaestus; they had brazen feet
and puffed fire from their mouths. These creatures
Aeetes ordered him to yoke and to sow dragon’s
teeth; for he had got from Athena half of the
dragon’ s teeth which Cadmus sowed in Thebes.5
While Jason puzzled how he could yoke the bulls,

3 Compare Apollonius Rhodius, Argon. ii. 851-898; Or-
phica, Argonautica, 729 sqq.; Tzetzes, Schol. on Lycophron,
τ oo Flaccus, Argon. v. 13 sqq.; Hyginus, Fab. 14
an

* As to Jason in Colchis, and his winning of the Golden
Fleece, see Apollonius Rhodius, Argon. ii. 1260 sqq., iii. 1 6ᾳ4.,
iv. 1-240; Diodorus Siculus, iv. 48. 1-5; Valerius Flaccus,
Argon. v. 177 -viii. 139 ; Ovid, Metamorph. vii. 1-158. The
adventures of Jason in Colchis were the subject of a play by
Sophocles called The Colchtan Women. See The Fragments
of Sophocles, ed. A. C. Pearson, vol. ii. pp. 15 sqq.; Tragt-

corum Graecorum Fragmenta, ed. A. Nauck 5. pp. 204 899.
δ Compare Apollonius Rhodius, Argon. iii. 401 egg., 1176

346.
109

APOLLODORUS

πῶς ἂν δύναιτο τοὺς ταύρους καταζεῦξαι, Μήδεια
αὐτοῦ ἔρωτα ἴσχει" ἣν δὲ αὕτη θυγάτηρ Αἰήτου
καὶ Εἰδυίας τῆς Ὠκεανοῦ, dappaxis.. δεδοικυῖα
δὲ μὴ πρὸς τῶν ταύρων διαφθαρῇ, κρύφα τοῦ
πατρὸς συνεργήσειν αὐτῷ πρὸς τὴν κατάζξευξιν
τῶν ταύρων ἐπηγγείλατο καὶ τὸ δέρας ἐγχειριεῖν,
ἐὰν ὀμόσῃ αὐτὴν ἕξειν γυναῖκα καὶ εἰς Ελλάδα
σύμπλουν ἀγάγηται. ὀμόσαντος δὲ Ἰάσονος
φάρμακον δίδωσιν, ᾧ καταζευγνύναε μέλλοντα
τοὺς ταύρους ἐκέλευσε χρῖσαι τήν τε ἀσπίδα καὶ
τὸ δόρυ καὶ τὸ σῶμα' τούτῳ γὰρ χρισθέντα ἔφη
πρὸς μίαν ἡμέραν μήτ᾽ ἂν ὑπὸ πυρὸς ἀδικηθήσε-
σθαι μήτε ὑπὸ σιδήρου. ἐδήλωσε δὲ αὐτῷ σπει-
ρομένων τῶν ὀδόντων ἐκ γῆς ἄνδρας μέλλειν
ἀναδύεσθαι ἐπ᾽ αὐτὸν καθωπλισμένους, ods?
ἔλεγεν ἐπειδὰν ἀθρόους θεάσηται, βάλλειν εἰς
μέσον λίθους ἄποθεν, ὅταν δὲ ὑπὲρ τούτον μά-
wVTat πρὸς ἀλλήλους, τότε κτείνειν αὐτούς.
Nowy δὲ τοῦτο ἀκούσας καὶ χρισάμενος τῷ
φαρμάκῳ, παραγενόμενος εἰς τὸ τοῦ νεὼ ἄλσος
ἐμάστευε τοὺς ταύρους, καὶ σὺν πολλῷ πυρὶ
ὁρμήσαντας αὐτοὺς κατέζευξε. σπείραντος ὃ δὲ
αὐτοῦ τοὺς ὀδόντας ἀνέτελλον ἐκ τῆς γῆς ἄνδρες
Μ ε \ a 4 e7 4
ἔνοπλοι' ὁ δὲ ὅπου πλείονας ἑώρα, βάλλων
ἀφανῶς“ λίθους, πρὸς αὐτοὺς μαχομένους πρὸς
ἀλλήλους προσιὼν ἀνήρει. καὶ κατεζευγμένων ὅ
1 φαρμακίς ΕΝ : φαρμάκοις A. 3 οὖς ERR®: ἃς A.

3 σπείραντος Εἰ : σπείροντος A. 4 ἀφανῶς E: ἀφανεῖς A.
δ᾽ κατεζευγμένων Faber: καταζευγνυμένων EA.

1 As to the yoking of the brazen-footed bulls, compare
Pindar, Pyth. iv. 224 (399) sqq.; Apollonius Rhodius, Argon.

Ito

THE LIBRARY, I. 1x. 23

Medea conceived a passion for him; now she was a
witch, daughter of Aeetes and Idyia, daughter of
Ocean. And fearing lest he might be destroyed
by the bulls, she, keeping the thing from her
father, promised to help him to yoke the bulls
and to deliver to him the fleece, if he would swear
to have her to wife and would take her with him on
the voyage to Greece. When Jason swore to do so,
she gave him a drug with which she bade him anoint
his shield, spear, and body when he was about to
yoke the bulls; for she said that, anointed with it, he
could for a single day be harmed neither by fire nor
by iron. And she signified to him that, when the
teeth were sown, armed men would spring up from
the ground against him; and when he saw a knot of
them he was to throw stones into their midst from
a distance, and when they fought each other about
that, he was then to kill them.! On hearing that,
Jason anointed himself with the drug,? and being
come to the grove of the temple he sought the
bulls, and though they charged him with a flame
of fire, he yoked them. And when he had sowed
the teeth, there rose armed men from the ground ;
and where he saw several together, he pelted them
unseen with stones, and when they fought each other
he drew near and slew them.‘ But though the bulls

iii. 1026 sqqg. As to the drug with which Jason was to anoint
himself, see further Pindar, Pyth. iv. 221 (394) δᾳ.; Apol-
lonius Rhodius, Argon. iii. 844 sqqg. It was extracted from a
plant with a saffron-coloured flower, which was said to grow
on the Caucasus from the blood of Prometheus. Compare
Valerius Flaccus, Argon. vii. 355 sqqg.; Pseudo-Plutarch, De
Fluvite, v. 4.

2 Apollonius Rhodius, Argon. iii. 1246 sqq.

% Ibid. 1278 sqq. 4 Ibid. 1320-1398.

Ill

APOLLODORUS

τῶν ταύρων οὐκ ἐδίδου τὸ δέρας Αἰήτης, ἐβούλετο
δὲ τήν τε ᾿Αργὼ καταφλέξαι καὶ κτεῖναι τοὺς
ἐμπλέοντας. φθάσασα δὲ Μήδεια τὸν ᾿Ιάσονα
νυκτὸς ἐπὶ τὸ δέρας ἤγαγε, καὶ τὸν φυλάσσοντα
δράκοντα κατακοιμίσασα τοῖς φαρμάκοις μετὰ
Ἰάσονος, ἔχουσα τὸ δέρας, ἐπὶ τὴν ᾿Αργὼ παρε-
γένετο. συνείπετο δὲ αὐτῇ καὶ ὁ ἀδελφὸς “Awup-
τος. οἱ δὲ νυκτὸς μετὰ τούτων ἀνήχθησαν.

Αἰήτης δὲ ἐπιγνοὺς τὰ τῇ Μηδείᾳ τετολμημένα
ὥρμησε τὴν ναῦν διώκειν. ἰδοῦσα δὲ αὐτὸν
πλησίον ὄντα Μήδεια τὸν ἀδελφὸν φονεύει καὶ
μελίσασα κατὰ τοῦ βυθοῦ ῥίπτει. συναθροίζων
δὲ Αἰήτης τὰ τοῦ παιδὸς μέλη τῆς διώξεως ὑστέ-
pnoe διόπερ ὑποστρέψας, καὶ τὰ σωθέντα τοῦ
παιδὸς μέλη θάψας, τὸν τόπον προσηγόρευσε
Τόμους. πολλοὺς δὲ τῶν Κόλχων ἐπὶ τὴν ζή-
τησιν τῆς ᾿Αργοῦς ἐξέπεμψεν, ἀπειλήσας, εἰ μὴ
Μήδειαν ἄξουσιν, αὐτοὺς πείσεσθαι τὰ ἐκείνης.
οἱ δὲ σχισθέντεςὶ ἄλλος ἀλλαχοῦ ζήτησιν
ἐποιοῦντο.

Τοῖς δὲ ᾿Αργοναύταις τὸν ᾿Ηριδανὸν ποταμὸν:

ἤδη παραπλέουσι Ζεὺς μηνίσας ὑπὲρ τοῦ φονευ-
θέντος ᾿Αψύρτου χειμῶνα λάβρον ἐπιπέμψας

1 σχισθέντες ER, Wagner: σχεθέντες A: διασχεθέντες Heyne,
Westermann, Miiller: διαχεθέντες Bekker: διαχυθέντες
Hercher.

1 Apollonius Rhodius, Argon. iv. 123-182.

2 Here Apollodorus departs from the version of ce
Rhodius, according to whom Apsyrtus, left behind by Jason
and Medea, pursued them with a band of Colchians, and,
overtaking them, was treacherously slain by Jason, with the
connivance of Medea, in an island of the Danube. See

112

THE LIBRARY, I, 1x. 23-24

were yoked, Aeetes did ποῖ give the fleece; for he
wished to burn down the Argo and kill the crew.
But before he could do so, Medea brought Jason by
night to the fleece, and having lulled to sleep by her
drugs the dragon that guarded it, she possessed her-
self of the fleece and in Jason’s company came to the
Argo.1 She was attended, too, by her brother
Apsyrtus.2, And with them the Argonauts put to
sea by night.

When Aeetes discovered the daring deeds done
by Medea, he started off in pursuit of the ship ;
but when she saw him near, Medea murdered her
brother and cutting him limb from limb threw the
pieces into the deep. Gathering the child’s limbs,
Aeetes fell behind in the pursuit; wherefore he
turned back, and, having buried the rescued limbs
of his child, he called the place Tomi. But he sent
out many of the Colchians to search for the Argo,
threatening that, if they did not bring Medea to him,
they should suffer the punishment due to her ; so they
separated and pursued the search in divers places.

When the Argonauts were already sailing past the
Eridanus river, Zeus sent a furious storm upon them,
and drove them out of their course, because he was

Apollonius Rhodius, Argon. iv. 224 8η., 303-481. Apollodorus
seems to have followed the account given by Pherecydes in
his seventh book (Scholiast on Apollonius Rhodius, Argon.
iv. 223, 228). The version of Apollonius is followed by
Hyginus (Fab. 23) and the Orphic poet (Argonauttca, 1027
eqq.). According to Sophocles, in his play The Colchian
Women, Apsyrtus was murdered in the palace of Aeetes
(Scholiast on Apollonius Rhodius, Argon. iv. 228); and this
account seems to have been accepted by Euripides (Medea,
1334). Apollodorus’s version of the murder of Apsyrtus is
repeated verbally by Zenobius (iv. 92), but as usual without
acknowledgment.

113
VOL, I. I

APOLLODORUS

ἐμβάλλει πλάνην. καὶ αὐτῶν tas ᾿Αψυρτίδας
νήσους παραπλεόντων ἡ ναῦς φθέγγεται μὴ
λήξειν τὴν ὀργὴν τοῦ Διός, dav! μὴ πορευθέντες
εἰς τὴν Αὐσονίαν τὸν ᾿Αψύρτου φόνον καθαρθῶσιν
ὑπὸ Κίρκης. οἱ δὲ παραπλεύσαντες τὰ Λιγύων ὃ
καὶ Κελτῶν ἔθνη, καὶ διὰ τοῦ Σαρδονίου πελάγους
διακομισθέντες,Σ παραμειψάμενοι Τυρρηνίαν ἦλ-
θον εἰς Aiainy,* ἔνθα Κίρκης ἱκέται γενόμενοι
καθαίρονται.

25 Παραπλεόντων δὲ Σειρῆνας αὐτῶν, ᾿Ορφεὺς
τὴν ἐναντίαν μοῦσαν μελῳδῶν τοὺς ᾿Αργοναύτας
κατέσχε. μόνος δὲ Βούτης ἐξενήξατο πρὸς αὐτάς,
ὃν ἁρπάσασα ᾿Αφροδίτη ἐν Λιλυβαίῳ κατῴκισε.

Μετὰ δὲ τὰς Σειρῆνας τὴν ναῦν Χάρυβδις
ἐξεδέχετο καὶ Σκύλλα καὶ πέτραι πλαγκταΐ,
ὑπὲρ ὧν φλὸξ πολλὴ καὶ καπνὸς ἀναφερόμενος
ἑωρᾶτο. ἀλλὰ διὰ τούτων διεκόμισε τὴν ναῦν
σὺν Νηρηίσι Θέτις παρακληθεῖσα ὑπὸ “Ἥρας.

Παραμειψάμενοι δὲ Θρινακίαν νῆσον Ἡλίου
βοῦς ὃ ἔχουσαν εἰς τὴν Φαιάκων νῆσον Κέρκυραν
ἧκον, ἧς βασιλεὺς ἣν ᾿Αλκίνοος. τῶν δὲ Κόλχων

1 δὰν Heyne: εἰ EA.

2 Λιγύων Scaliger: λιβύων EA.

8 διακομισθέντες Εἰ : κομισθέντες A.

4 aialny ERR&C: Αἰαίαν Heyne, Westermann, Miiller,
Bekker, Hercher.

5 βοῦς EA: βόας Wagner.

1 Compare Apollonius Rhodius, Argon. iv. 576-591; Or-
phica, Argonautica, 1160 sqq.

3 Compare Apollonius Rhodius, Argon. iv. 659-717, who
describes the purificatory rites. A sucking-pig was waved
over the homicides ; then its throat was cut, and their hands
were sprinkled with its blood. Similar rites of purification

114

THE LIBRARY, I, rx. 24-25

angry at the murder of Apsyrtus. And as they were
sailing past the Apsyrtides Islands, the ship spoke,
saying that the wrath of Zeus would not cease unless
they journeyed to Ausonia and were purified by Circe
for the murder of Apsyrtus.1 So when they had
sailed past the Ligurian and Celtic nations and had
voyaged through the Sardinian Sea, they skirted
Tyrrhenia and came to Aeaea, where they supplicated
Circe and were purified.? |

And as they sailed past the Sirens,’ Orpheus
restrained the Argonauts by chanting a counter
melody. Butes alone swam off to the Sirens, but
Aphrodite carried him away and settled him in Lily-
baeum.

After the Sirens, the ship encountered Charybdis
. and Scylla and the Wandering Rocks,* above which
a great flame and smoke were seen rising. But Thetis
with the Nereids steered the ship through them at
the summons of Hera.

Having passed by the Island of Thrinacia, where
are the kine of the Sun,> they came to Corcyra, the
island of the Phaeacians, of which Alcinous was
king. But when the Colchians could not find the

for homicide are represented on Greek vases. See my note
on Pausanias, ii. 31. 8 (vol. ili. p. 277).

8 About the Argonauts ay the Sirens, see Apollonius
Rhodius, Argon. iv. 891-921 ; Orphica, Argonautica, 1270-
1297 ; Hyginus, Fab. 14.

4 Compare Apollonius Rhodius, Argon. iv. 922 sqq. These
Wandering Rocks are supposed to be the Lipari islands, two
of which are still active volcanoes.

5 Compare Apollonius Rhodius, Argon. iv. 964-979, accord-
ing to whom the kine of the Sun were milk-white, with
golden horns.

6 About the Argonauts among the Phaeacians, see Apol-
lonius Rhodius, Argon. iv. 982 sqq.; Orphica, Argonautca,
1298-1354 ; Hyginus, Fab. 23.

115

12

APOLLODORUS

τὴν ναῦν εὑρεῖν μὴ δυναμένων οἱ μὲν τοῖς Kepav-
3
νίοις ῖ ὄρεσι ππαρῴκησαν, οἱ δὲ εἰς τὴν ᾿Ιλλυρίδα
κομισθέντες ἔκτισαν ᾿Αψυρτίδας νήσους" ἔνιοι δὲ
\ 4 , \ 3 Ἁ
πρὸς Φαίακας ἐλθόντες τὴν ᾿Αργὼ κατέλαβον καὶ
\ / 3 ’ > 9 ’ φ
τὴν Μήδειαν ἀπήτουν παρ᾽ ᾿Αλκεινόου. ὁ δὲ
3 δι 4 > 4 [4
εἶπεν, εἰ μὲν ἤδη συνελήλυθεν Ἰάσονι, δώσειν
αὐτὴν ἐκείνῳ, εἰ δ᾽ ἔτε παρθένος ἐστί, τῷ πατρὶ
᾽ , ς » , . 4» ἢ \ “
ἀποπέμψειν.Σ ᾿Αρήτη δὲ ἡ ᾿Αλκινόου γυνὴ φθά-
σασα Μήδειαν ᾿Ιάσονι συνέζευξεν: ὅθεν οἱ μὲν
Κόλχοι μετὰ Φαιάκων κατῴκησαν, οἱ δὲ ᾿Αργο-
ναῦται μετὰ τῆς Μηδείας ἀνήχθησαν.

26 Πλέοντες δὲ νυκτὸς σφοδρῷ περιπίπτουσι
χειμῶνι. ᾿Απόλλων δὲ στὰς ἐπὶ τὰς Μελαντίους
δειράς, τοξεύσας τῷ βέλει εἰς τὴν θάλασσαν
κατήστραψεν. οἱ δὲ πλησίον ἐθεάσαντο νῆσον,
τῷ δὲ παρὰ προσδοκίαν ἀναφανῆναιϑ προσορμι-
σθέντες᾿ Ανάφην ἐκάλεσαν' ἱδρυσάμενοι δὲ βωμὸν
? ’ 2 ᾽ δ ὶ θ 4 > 3
Απόλλωνος αὐγλήτου" καὶ θυσιάσαντες ἐπ

3 , 3 4 a 9 e \ 9% ,
εὐωχίαν ἐτράπησαν. δοθεῖσαι δ᾽ ὑπὸ ᾿Αρήτης
Μηδείᾳ δώδεκα θεράπαιναι τοὺς ἀριστέας ἔσκωπ-
τον μετὰ παιγνίας" ὅθεν ἔτι καὶ νῦν ἐν τῇ θυσίᾳ
σύνηθές ἐστι σκώπτειν ταῖς γυναιξίν.

1 Κεραυνίοις Tzetzes, Schol. on Lycophron, 175: κερκυ-
palors A: κερκυραίων K. 2 ἀποπέμψειν E: ἀντιπέμψειν A.

8 Μελαντίους Apollonius Rhodius, Argon. iv. 1707 : μενοι-
τίου A.

4 A participle like καταπλαγέντες seems wanted. Compare
ii, 5. 1.

5 αἰγλήτον Apollonius Rhodius, Argon. iv. 1716: αἰγαίου A.

1 Compare Apollonius Rhodius, Argon. iv. 1106 sqq.; Or-
phica, Argonautica, 1327 sqq.
2 Compare Apollonius Rhodius, Argon. iv. 1111-1169;
Orphtca, Argonautica, 1342 sqq.
Compare Apollonius Rhodius, Argon. iv. 1206 sqq.
116

THE LIBRARY, I. 1x. 25-26

ship, some of them settled at the Ceraunian moun-
tains, and some journeyed to Illyria and colonized
the Apsyrtides Islands. But some came to the
Phaeacians, and finding the Argo there, they de-
manded of Alcinous that he should give up Medea.
He answered, that if she already knew Jason, he
would give her to him, but that if she were still a
maid he would send her away to her father.1 How-
ever, Arete, wife of Alcinous, anticipated matters by
marrying Medea to Jason;? hence the Colchians
settled down among the Phaeacians® and the Argo-
nauts put to sea with Medea.

Sailing by night they encountered a violent storm,
and Apollo, taking his stand on the Melantian ridges,
flashed lightning down, shooting a shaft into the sea.
Then they perceived an island close at hand, and
anchoring there they named it Anaphe, because it
had loomed up (anaphanenat) unexpectedly. So they
founded an altar of Radiant Apollo, and having offered
sacrifice they betook them to feasting ; and twelve
handmaids, whom Arete had given to Medea, jested
merrily with the chiefs; whence it is still customary
for the women to jest at the sacrifice.‘

4 Compare Apollonius Rhodius, Argon. iv. 1701-1730;
Orphica, Argonautica, 1361-1367. From the description of
Apollonius we gather that the raillery between men and
women at these sacrifices was of a ribald character (αἰσχροῖς
ἔπεσσιν). Here Apollodorus again departs from Apollonius,
who places the intervention of Apollo and the appearance of
the island of Anaphe after the approach of the Argonauts to
Crete, and their repuse by Talos. Moreover, Apollonius tells
how, after leaving Phaeacia, the Argonauts were driven by a
storm to Libya and the Syrtes, where they suffered much
hardship (Argon. iv. 1228-1628). This Libyan episode in
the voyage of the Argo is noticed by Diodorus Siculus
(iv. 56. 6), but entirely omitted by Apollodorus.

117

APOLLODORUS

᾿Εντεῦθεν ἀναχθέντες κωλύονται Kpnry προσ-
ίσχειν ὑπὸ Τάλω. τοῦτον οἱ μὲν τοῦ χαλκοῦ
γένους εἶναι λέγουσιν, οἱ δὲ ὑπὸ Ηφαίστου Μίνωι
δοθῆναι" ὃς ἦν χαλκοῦς ἀνήρ, οἱ δὲ ταῦρον αὐτὸν
λέγουσιν. εἶχε δὲ φλέβα μίαν ἀπὸ αὐχένος
κατατείνουσαν ἄχρι σφυρῶν: κατὰ δὲ τὸ τέρμα 3
τῆς φλεβὸς ἧλος διήρειστο χαλκοῦς. οὗτος ὁ
Τάλως τρὶς ἑκάστης ἡμέρας τὴν νῆσον περιτρο-
χάξων ἐτήρει: διὸ καὶ τότε τὴν ᾿Αργὼ προσ-
πλέουσαν θεωρῶν τοῖς λίθοις ἔβαλλεν. ἐξαπατη-
θεὶς δὲ ὑπὸ Μηδείας ἀπέθανεν, ὡς μὲν ἔνιοι
λέγουσι, διὰ φαρμάκων αὐτῷ μανίαν Μηδείας
ἐμβαλούσης, ὡς δέ τινες, ὑποσχομένης ποιήσειν
ἀθάνατον καὶ τὸν ἧλον ἐξελούσης, ἐκρυέντος τοῦ
παντὸς ἰχῶρος αὐτὸν ἀποθανεῖν. τινὲς δὲ αὐτὸν
τοξευθέντα ὑπὸ ἸΠοίαντος eis τὸ σφυρὸν τελευ-
τῆσαι λέγουσι.

Μίαν δὲ ἐνταῦθα νύκτα μείναντες Αἰγίνῃ προσ-
ίσχουσιν ὑδρεύσασθαι θέλοντες, καὶ γίνεται περὶ
τῆς ὑδρείας αὐτοῖς ἅμιλλα. ἐκεῖθεν δὲ διὰ τῆς
Εὐβοίας καὶ τῆς Λοκρίδος πλεύσαντες εἰς ᾿Ιωλκὸν

1 τέρμα Faber, Heyne, Bekker, Hercher, Wagner: δέρμα A,
Zenobius, Cent. v. 85, Westermann, Miiller.

1 As to Talos, see Apollonius Rhodius, Argon. iv. 1639-
1693 ; Orphica, Argonautica, 1358-1360; Agatharchides, in
Photius, Bibliotheca, p. 443 ὃ, lines 22-25, ed. Bekker ; Lucian,
De saltatione, 49 ; Zenobius, Cent. v. 85; Suidas, 8.v. Σαρδά-
vos γέλως ; Eustathius, on Homer, Odyssey, xx. 302, ἢ. 1893;
Scholiast on Plato, Republic, i. p. 3374. Talos would seem
to have been a bronze image of the sun represented as a man
with a bull’s head. See The Dying God, pp. 74 8q.; A. B.
Cook, Zews, i. 718 sqgq. In his account of the death of Talos
our author again differs from Apollonius Rhodius, according

118

THE LIBRARY, I. 1x. 26

Putting to sea from there, they were hindered
from touching at Crete by Talos! Some say that
he was a man of the Brazen Race, others that he was
given to Minos by Hephaestus; he was a brazen man,
but some say that he was a bull. He had a single
vein extending from his neck to his ankles, and a
bronze nail was rammed home at the end of the vein.
This Talos kept guard, running round the island
thrice every day ; wherefore, when he saw the Argo
standing inshore, he pelted it as usual with stones.
His death was brought about by the wiles of Medea,
whether, as some say, she drove him mad by drugs,
or, as others say, she promised to make him immortal
and then drew out the nail, so that all the ichor
gushed out and he died. But some say that Poeas
shot him dead in the ankle.

After tarrying a single night there they put in to
Aegina to draw water, and a contest arose among
them concerning the drawing of the water.2, Thence
they sailed betwixt Euboea and Locris and came to

to whom Talos perished through grazing his ankle against a
jagged rock, so that all the ichor in his body gushed out. This
incident seems to have been narrated by Bophocles in one
of his plays (Scholiast on Apollonius Rhodius, Argon. iv.
1638 ; Pie Fragments of Sophocles, ed. A. C. Pearson, i. 110
8qq-). The account, mentioned by Apollodorus, which re-
ferred the death of Talos to the spells of Medea, is illustrated
by a magnificent vase-painting, in the finest style, which
represents Talos swooning to death in presence of the Argo-
nauts, while the enchantress Medea stands by, gazing grimly
at her victim and holding in one hand a basket from which
she seems to be drawing with the other the fatal herbs. See
A. B. Cook, Zeus, i. p. 721, with plate xr.

2 Compare Apollonius Rhodius, Argon. iv. 1765-1772, from
whose account we gather that this story was told to explain
the origin of a foot-race in Aegina, in which young men ran
with jars full of water on their shoulders.

11g

APOLLODORUS

ἦλθον, Tov πάντα πλοῦν ἐν τέτταρσι μησὶ τελειώ-
σαντες.

2 Πελίας δὲ ἀπογνοὺς τὴν ὑποστροφὴν τῶν
᾿Αργοναυτῶν τὸν Αἴσονα κτείνειν ἤθελεν: ὁ δὲ
αἰτησάμενος ἑαυτὸν ἀνελεῖν θυσίαν ἐπιτελῶν
ἀδεῶς τοῦ ταυρείου σπασάμενος αἵματος ' ἀπέ-
θανεν. ἡ δὲ Ἰάσονος μήτηρ ἐπαρασαμένη Πελίᾳ,
νήπιον ἀπολιποῦσα παῖδα Ἰϊρόμαχον ἑαυτὴν
ἀνήρτησε' ἸΠελίας δὲ καὶ τὸν αὐτῇ καταλειφθέντα
παῖδα ἀπέκτεινεν. ὁ δὲ ᾿Ιάσων κατελθὼν τὸ μὲν
δέρας ἔδωκε, περὶ ὧν δὲ ἠδικήθη μετελθεῖν ἐθέλων
καιρὸν ἐξεδέχετο. καὶ τότε μὲν εἰς ἸΙσθμὸν μετὰ
τῶν ἀριστέων πλεύσας ἀνέθηκε τὴν ναῦν Ποσει-
δῶνι, αὖθις δὲ Μήδειαν παρακαλεῖ ζητεῖν ὅπως
Πελίας αὐτῷ δίκας ὑπόσχῃ. ἡ δὲ εἰς τὰ βασί-
λεια τοῦ Πελίου παρελθοῦσα πείθει τὰς θυγα-
τέρας αὐτοῦ τὸν πατέρα κρεουργῆσαι καὶ καθε-
ψῆσαι, διὰ φαρμάκων αὐτὸν ἐπαγγελλομένη
ποιήσειν νέον' καὶ τοῦ πιστεῦσαι χάριν κριὸν
μελίσασα καὶ καθεψήσασα ἐποίησεν ἄρνα. αἱ
δὲ πιστεύσασαε τὸν πατέρα κρεουργοῦσι καὶ
καθέψουσιν. Ακαστος ὃ δὲ μετὰ τῶν τὴν Ἰωλκὸν

1 χαυρείου σπασάμενος αἵματος Εἰ : ταύρου αἷμα σπασάμενος A.

3 πελίᾳ E: πελίαν A.
3 Ἄκαστος Aegius: ἄδραστος EA.

1 Compare Diodorus Siculus, iv. 50.1; Valerius Flaccus,
Argon. i. 777 8g. The ancients believed that bull’s blood was
poisonous. Similarly Themistocles was popularly supposed
to have killed himself by drinking bull’s blood (Plutarch,
Themistocles, 31).

? Her name was Perimede, according to Apollodorus (i. 9.
16). Diodorus Siculus calls her Amphinome, and says that
she stabbed herself after cursing Pelias (iv. 50. 1).

ΣΖΟ

THE LIBRARY, I. 1x. 26-27

Ioleus, having completed the whole voyage in four
months. .

Now Pelias, despairing of the return of the
Argonauts, would have killed Aeson; but he re-
quested to be allowed to take his own life, and in
offering a sacrifice drank freely of the bull’s blood
and died.1_ And Jason’s mother cursed Pelias and
hanged herself,?, leaving behind an infant son
Promachus; but Pelias slew even the son whom
she had left behind. On his return Jason surren-
dered the fleece, but though he longed to avenge
his wrongs he bided his time. At that time he sailed
with the chiefs to the Isthmus and dedicated the ship
to Poseidon, but afterwards he exhorted Medea to
devise how he could punish Pelias. So she repaired
to the palace of Pelias and persuaded his daughters
to make mince meat of their father and boil him,
promising to make him young again by her drugs;
and to win their confidence she cut up a ram and
made it into a lamb by boiling it. So they believed
her, made mince meat of their father and boiled
him.‘ But Acastus buried his father with the help

8 Compare Diodorus Siculus, iv. 50. 1.

4 With this account of the death of Pelias compare Dio-
dorus Siculus, iv. 51 sq.; Pausanias, viii. 11. 2 sq.; Zenobius,
Cent. iv. 92; Plautus, Pseudolus, Act iii. vv. 868 sqq. ; Cicero,
De senectute, xxiii. 83; Ovid, Metamorph. vii. 297-349 ;
ene Fab. 24. The story of the fraud practised by Medea
on Pelias is illustrated by Greek vase-paintings. For example,
on a black-figured vase the ram is seen issuing from the
boiling cauldron, while Medea and the two daughters of Pelias
stand by watching it with gestures of glad surprise, and the
aged white-haired king himself sits looking on expectant. See
Mise J. E. Harrison, Greek Vase Paintings (London, 1894),
plate ii; A. Baumeister, Denkmédler des klassischen Alter-
tums, ii. 1201 84.) with fig. 1394. According to the author of

121

APOLLODORUS

οἰκούντων τὸν πατέρα θάπτει, τὸν δὲ Ἰάσονα
μετὰ τῆς Μηδείας τῆς Ἰωλκοῦ ἐκβάλλει.

Οἱ δὲ ἧκον εἰς Κόρινθον, καὶ δέκα μὲν ἔτη
διετέλουν εὐτυχοῦντες, αὖθις δὲ τοῦ τῆς Κορίνθου
βασιλέως K avios τὴν θυγατέρα Τλαύκην
᾿Ιάσονι ἐγγνῶντος, παραπεμψάμενος Ἰάσων Μή-
δειαν ἐγάμει. ἡ δέ, ods τε ὥμοσεν Ἰάσων θεοὺς
ἐπικαλεσαμένη καὶ τὴν ᾿Ιάσονος ἀχαριστίαν
μεμψαμένη πολλάκις, τῇ μὲν γαμουμένῃ πέπλον
μεμαγμένον ὃ φαρμάκοις ὃ ἔπεμψεν, ὃν ἀμφιεσα-
μένη μετὰ τοῦ βοηθοῦντος πατρὸς πυρὶ λάβρῳ
κατεφλέχθη, τοὺς δὲ παῖδας obs εἶχεν ἐξ Ἰάσονος,
Μέρμερον καὶ Φέρητα, ἀπέκτεινε, καὶ λαβοῦσα
παρὰ Ἡλίον ἅρμα πτηνῶν’ δρακόντων ἐπὶ
τούτου φεύγουσα ἦλθεν εἰς ᾿Αθήνας. λέγεται δὲ
«καὶ» ὅτι φεύγουσα τοὺς παῖδας ἔτι νηπίους
ὄντας κατέλιπεν, ἱκέτας καθίσασα ἐπὶ τὸν βωμὸν

1 μεμαγμένον Εἰ : μεμαγευμένον A.

3. φαρμάκοις ER: φάρμακον A.

8 κατεφλέχθη Εἰ : καταφλέγει A.

4 πτηνῶν EC. Some MSS. read πτηνὸν.

the epic Returns Sabioad Medea in like manner restored to
outh Jason’s old father, Aeson ; according to Pherecydesand .
Rimonides, she applied the magical restorative with success
to her husband, Jason. Again, Aeschylus wrote a play called
The Nurses of Dionysus, in which he related how Medea
similarly renovated not only the nurses but their husbands by
the simple process of decoction. See the Greek Argument to
the Medea of Euripides, and the Scholiast on Aristophanes,
Knights, 1321. (According to Ovid, Metamorph, vii. 25]--
294, Medea restored Aeson to youth, not by boiling him, but
by draining his body of his effete old blood and replacing it by
ἃ magic brew.) Again, when Pelops had heen killed and

122

THE LIBRARY, I. 1x. 27-28

of the inhabitants of Iolcus, and he expelled Jason
and Medea from Iolcus.

They went to Corinth, and lived there happily
for ten years, till Creon, king of Corinth, betrothed
his daughter Glauce to Jason, who married
her and divorced Medea. But she invoked the
gods by whom Jason had sworn, and after often
upbraiding him with his ingratitude she sent the
bride a robe steeped in poison, which when Glauce
had put on, she was consumed with fierce fire along
with her father, who went to her rescue. But
Mermerus and Pheres, the children whom Medea had
by Jason, she killed, and having got from the Sun
a car drawn by winged dragons she fled on it to
Athens.? Another tradition is that on her flight she
left behind her children, who were still infants,
setting them as suppliants on the altar of Hera of the

served up at a banquet of the aes by his cruel father Tanta-
lus, the deities in pity restored him to life by boiling him in
a cauldron from which he emerged well and whole except for
the loss of his shoulder, of which Demeter had inadvertentl
partaken, See Pindar, Olymp. i. 28. (40) sq., with the Schol-
last; Tzetzes, Schol. on Lycophron, 152-153. For similar
stories of the magical restoration of youth and life, see
Appendix, ‘*The Renewal of Youth.”

See Euripides, Medea, 1136 sqg. It is said that in her
agony Glauce threw herself into a fountain, which was
thenceforth named after her (Pausanias, ii. 2.6). The fountain
has been discovered and excavated in recent years. See
G. W. Elderkin, ‘‘The Fountain of Glauce at Corinth,”
American Journal of Archaeology, xiv. (1910), pp. 19-50.

5 In this account of the tragic end of Medea’s stay at
Corinth our author has followed the Medea of Euripides.
Compare Diodorus Siculus, iv. 54; Ovid, Metamorph. vii.
391 sqq.; Hyginus, Fab. 25. According to Apuleius (Meta-
morph. i. 10), Medea contrived to burn the king’s palace and
the king himself in it, as well as his daughter.

123

APOLLODORUS

τῆς “Hpas τῆς axpaias: Κορίνθιοι δὲ αὐτοὺς ava-
στήσαντες κατετραυμάτισαν.

Μήδεια δὲ ἧκεν εἰς ᾿Αθήνας, κἀκεῖ γαμηθεῖσα
Αἰγεῖ παῖδα γεννᾷ Μῆδον. ἐπιβουλεύουσα δὲ
Ψ ““" \ 4 3 n \ “, \
ὕστερον Θησεῖ φυγὰς ἐξ ᾿Αθηνῶν pera τοῦ παιδὸς
ἐκβάλλεται. ἀλλ᾽ οὗτος μὲν πολλῶν κρατήσας

9
βαρβάρων τὴν ὑφ᾽ ἑαντὸν χώραν ἅπασαν Μηδίαν
ἐκάλεσε, καὶ στρατευόμενος ἐπὶ ᾿Ινδοὺς ἀπέθανε:
Μήδεια δὲ εἰς Κόλχους ἦλθεν ἄγνωστος, καὶ
A 97 e Ἁ A 9 le! .

καταλαβοῦσα Αἰήτην ὑπὸ τοῦ ἀδελφοῦ Πέρσου
τῆς βασιλείας ἐστερημένον, κτείνασα τοῦτον τῷ
πατρὶ τὴν βασιλείαν ἀποκατέστησεν.

1 Compare Pausanias, ii. 3.6; Aelian, Varta Historia, v.
21; Scholiast on Euripides, Medea, 9 and 264. Down to a
comparatively late date the Corinthians used to offer annual
sacrifices and perform other rites for the sake of expiating the
murder of the children. Seven boys and seven girls, clad in
black and with their hair shorn, had to spend a year in the
sanctuary of Hera of the a aT where the murder had been
perpetrated. These customs fell into desuetude after Corinth
was captured by the Romans. See Pausanias, ii. 3. 7;
Scholiast on Euripides, Medea, 264; compare Philostratus,
Herotca, xx. 24.

2 According to one account, Medea attempted to poison
Theseus, but his father dashed the poison cup from his lips.
See below, Hpitome, i. 5 ag.; Plutarch, Theseus, 12; Diodorus
Siculus, iv. 55. 4—6 ; Pausanias, ii. 3. 8 ; Scholiast on Homer,
Il. xi. 741; Eustathius, Comment. on Dionysius Perieg.
1017; Ovid, Metamorph. vii. 406-424. According to Ovid,

124

THE LIBRARY, I. rx. 28

Height ; but the Corinthians removed them and
wounded them to death.!

Medea came to Athens, and being there married
to Aegeus bore him a son Medus. Afterwards,
however, plotting against Theseus, she was driven
a fugitive from Athens with her son.2_ But he con-
quered many barbarians and called the whole
country under him Media,’ and marching against
the Indians he met his death. And Medea came
unknown to Colchis, and finding that Aeetes had
been deposed by his brother Perses, she killed Perses
and restored the kingdom to her father.‘

the poison which Medea made use of to take off Theseus was
aconite.

8 For the etymology, compare Diodorus Siculus, iv. 55. 5
and 7, iv. 56.1; Strabo, xi. 13. 10, p. 526; Pausanias, ii. 3.
8; Eustathius, Comment. on Dionysius Perieg. 1017; Hygi-
nus, Fab. 27.

4 According to others, it was not Medea but her son Medus
who killed Perses. See Diodorus Siculus, iv. 56. 1; Hyginus,
Fab. 27. Cicero quotes from an otherwise unknown Latin
tragedy some lines in which the deposed Aeetes is repre-
sented mourning his forlorn state in an unkingly and
unmanly strain (Tusculan. Disput. iii. 12. 26). The narrative
of Hyginus has all the appearance of being derived from a
tragedy, perhaps the same tragedy from which Cicero quotes.
But that tragedy itself was probably based on a Greek
original ; for Diodorus Siculus introduces his similar account
of the assassination of the usurper with the remark that the
history of Medea had been embellished and distorted by the
extravagant fancies of the tragedians.

125

Digitized by Google

BOOK II

B

I. ᾽᾿Επειδὴ δὲ τὸ τοῦ Δευκαλίωνος διεξεληλύ-
θαμεν γένος, ἐχομένως λέγωμεν ' τὸ ἸΙνάχειον.

᾽Ωκεανοῦ καὶ Τηθύος γίνεται παῖς Ἴναχος, ἀφ᾽
οὗ ποταμὸς ἐν ΓΑργει Ἴναχος καλεῖται. τούτου
καὶ Μελίας τῆς ᾽Ωκεανοῦ Φορωνεύς τε καὶ
Αἰγιαλεὺς παῖδες ἐγένοντο. Αἰγιαλέως μὲν οὖν
ἄπαιδος ἀποθανόντος ἡ χώρα ἅπασα Αἰγιάλεια
ἐκλήθη, Φορωνεὺς δὲ ἁπάσης τῆς ὕστερον ἸΠελο-
ποννήσου προσαγορευθείσης δυναστεύων ἐκ Τηλε-
δίκης ὃ νύμφης "Ami καὶ Νιόβην ἐγέννησεν.
"Amis μὲν οὖν εἰς τυραννίδα τὴν ἑαυτοῦ μετα-
στήσας δύναμιν καὶ βίαιος ὧν τύραννος, ὀνομάσας"
3 3 e “A \ ’ 9 ’ e \
ἀφ ἑαυτοῦ τὴν IleXotovyncov ᾿Απίαν, ὑπὸ
Θελξίονος καὶ Τελχῖνος ἐπιβουλευθεὶς ἄπαις
2 4 \ \ 4 / 4
ἀπέθανε, καὶ νομισθεὶς θεὸς ἐκλήθη Σάραπις"
Νιόβης δὲ καὶ Διός (4 πρώτῃ γυναικὶ Ζεὺς θνητῇ
> » a ΝΜ > ’ e 3 », 4
ἐμίγη) παῖς “Apyos ἐγένετο, ὡς δὲ ᾿Ακουσίλαός

1 λέγωμεν Aegius: λέγομεν A.

3 Μελίας Tzetzes, Schol. on Lycophron, 177, Scholiast on
Plato, Timaeus, p. 22 a: μελίσσης A.

3 Τηλοδίκης Tzetzes, Schol. on Lycophron, 177, Scholiast

on Plato, Timaeus, p. 22 a: ἐκ τῆς Λαοδίκης Heyne (in the
text). 4 ὀναμάσας Bekker, Wagner (misprint).

1 As to Inachus and his descendants, see Tzetzes, Schol,
on Lycophron, 177 (who follows Apollodorus) ; Pausanias, ii.
15. 5; Scholiast on Euripides, Orestes, 932; Scholiast on

128

BOOK II

I. Havine now gone through the family of Deu-
calion,.we have next to speak of that of Inachus.

Ocean and Tethys had a son Inachus, after whom
a river in Argos is called Inachus.1_ He and Melia,
daughter of Ocean, had sons, Phoroneus and Aegia-
leus. Aegialeus having died childless, the whole
country was called Aegialia; and Phoroneus, reigning
over the whole land afterwards named Peloponnese,
begat Apis and Niobe by a nymph Teledice. Apis
converted his power into a tyranny and named the
Peloponnese after himself Apia; but being a stern
tyrant he was conspired against and slain by
Thelxion and Telchis. He left no child, and being
deemed a god was called Sarapis.2, But Niobe had
by Zeus (and she was the first mortal woman with
whom Zeus cohabited) a son Argus, and also, so says

Homer, Ji. i. 22. According to Apion, the flight of the
Israelites from Egypt took place ini Sa reign of Inachus
at Argos. See Eusebius, Praeparatio Hvangelu, x. 10. 10 sq.
On the subject of Phoroneus there was an ancient epic
Phoronis, of which a few verses have survived. See Hpt-
corum Graecorum Fragmenta, ed. G. Kinkel, pp. 209 sqq.

2 Apollodorus identifies the Argive Apis with the Egyptian
bull Apis, who was in turn identified with Serapis (Sarapis).
As to the Egyptian Apis, see Herodotus, ii. 153 (with Wiede-
mann’s note), iii. 27 and 28. As to Apia as a name for
Peloponnese or Argos, see Aeschylus, Suppl. 260 sqq.; Pau-
sanias, ii. 5. 7; Scholiast on Homer, Il. i. 22; Tzetzes,
Schol. on Lycophron, 177 ; Stephanus Byzantius, 3.v. ᾿Απία.

129
VOL. I. K

APOLLODORUS

φησι, καὶ Πελασγύς, ἀφ᾽ οὗ κληθῆναι τοὺς τὴν
Πελοπόννησον οἰκοῦντας Πελασγούς. Ἡσίοδος
δὲ τὸν “Πελασγὸν αὐτόχθονά φησιν εἶναι. ἀλλὰ
περὶ μὲν τούτου πάλιν ἐροῦμεν' Αργος δὲ λαβὼν
τὴν βασιλείαν ἀφ᾽ ἑαυτοῦ τὴν Πελοπόννησον
ἐκάλεσεν ἼΑργος, καὶ γήμας Ἐὐάδνην τὴν Στρυ-
μόνος καὶ Νεαίρας ἐ ἐτέκνωσεν Ἔκβασον Πείραντα
᾿Επίδαυρον Κρίασον, ὃς καὶ τὴν βασιλείαν παρέ-
λαβεν.

᾿Εκβάσου δὲ ᾿Αγήνωρ γίνεται, τούτου δὲ ἼΑργος
ὁ πανόπτης λεγόμενος. εἶχε δὲ οὗτος ὀφθαλμοὺς
μὲν ἐν παντὶ τῷ σώματι, ὑπερβάλλων δὲ δυνάμει
τὸν μὲν τὴν ᾿Αρκαδίαν λυμαινόμενον ταῦρον ἀνε-
λὼν τὴν τούτον δορὰν ἠμφιέσατο, Σάτυρον δὲ
τοὺς ᾿Αρκάδας ἀδικοῦντα καὶ ἀφαιρούμενον τὰ
βοσκηματα ὑποστὰς ἀπέκτεινε. λέγεται δὲ ὅ ὅτι
καὶ τὴν Ταρτάρου καὶ Τῆς Ἔχιδναν, ἣ τοὺς
παριόντας συνήρπαζξεν, ἐπιτηρήσας κοιμωμένην
ἀπέκτεινεν. ἐξεδίκησε δὲ καὶ τὸν ΓΑπιδος φόνον,
τοὺς αἰτίους ἀποκτείνας.

᾿Αργου δὲ καὶ ᾿Ισμήνης τῆς ᾿Ασωποῦ παῖς
Ἴασος,Σ οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ
συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν
Ἰνάχου τὴν ᾿Ιὼ λέγουσιν: ‘Hatodos δὲ καὶ ᾿Ακου-

1 After λαβὼν the MSS. (A) add παρὰ Φορωνέως, which is
omitted by Hercher and Wagner, following Heyne.
3 “Iages Aegius: ἶσος A.

1 See below, iii. 8. 1.

2 Compare Scholiast on Euripides, Orestes, 932; Hyginus,
Fab. 145.

7 As to Argus and his many eyes, compare Aeschylus,
Suppl. 303 sqq.; Scholiast on Euripides, Phoen. 1116 ; Ovid
Metamorph. i. 625 sqq.; Hyginus, Fab. 145; Servius, on
Virgil, Aen. vii. 790 ; Scriptores rerum mythicarum Latint,

130

THE LIBRARY, II. 1. 1-3

Acusilaus, a son Pelasgus, after whom the inhabit-
ants of the Peloponnese were called Pelasgians.
However, Hesiod says that Pelasgus was a son of
the soil. About him I shall speak again.1 But
Argus received the kingdom and called the Pelo-
ponnese after himself Argos; and having married
Evadne, daughter of Strymon and Neaera, he begat
Ecbasus, Piras, Epidaurus, and Criasus,* who also
succeeded to the kingdom.

Ecbasus had a son Agenor, and Agenor had a son
Argus, the one who is called the All-seeing. He had
eyes in the whole of his body,® and being exceed-
ingly strong he killed the bull that ravaged Arcadia
and clad himself in its hide; and when a satyr
wronged the Arcadians and robbed them of their
cattle, Argus withstood and killed him. It is said,
too, that Echidna,® daughter of Tartarus and Earth,
.who used to carry off passers-by, was caught asleep
and slain by Argus. He also avenged the murder ot
Apis by putting the guilty to death.

Argus and Ismene, daughter of Asopus, had a son
Iasus, who is said to have been the. father of Io.®
But the annalist Castor and many of the tragedians
allege that Io was a daugher of Inachus;’ and Hesiod

ed. G. H. Bode, vol. i. pp. 58q. (First Vatican Mythographer,
18).

4 Compare Dionysius, quoted by the Scholiast on Euri-
pides, Phoeniss. 1116, who says merely that Argus was clad
in a hide and had eyes all over his body.

5 As to the monster Echidna, half woman, half snake, see
Hesiod, Theog. 295 sqq.

6 Compare Pausanias, ii. 16. 1; Scholiast on Euripides,
Orestes, 932.

7 Compare Aeschylus, Prometheus, 589 sqq.; Herodotus, i.
1; Plutarch, De malignitate Herodoti, 11; Lucian, Dtal.
deorum, iii.; id. Dial. Marin. vii. 1; Pausanias, iii. 18. 13 ;
Ovid, Metamorph. i. 583 sqq.; Hyginus, Fab. 145.

121
κ2

APOLLODORUS

σίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην
ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε.
φωραθεὶς δὲ ὑφ᾽ “Ἥρας τῆς μὲν κόρης ἁψάμενος
εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ
ταύτῃ μὴ συνελθεῖν διό φησιν Ἡσίοδος οὐκ
ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινο-
μένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη
παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν
"Apryov τὸν πανόπτην, ὃν Φερεκύδης 2 μὲν ᾿Αρέ-
στορος λέγει, ᾿Ασκληπιάδης δὲ Ἰνάχου, Κέρκωψ
δὲ “Apyou καὶ Ἰσμήνης τῆς ᾿Ασωποῦ θυγατρός:
᾿Ακουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ
τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκη-
ναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος
Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος,
ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέ-
KTELVE τὸν “Apyoy, ὅθεν ἀργειφόντης ἐκλήθη.
Ἥρα δὲ τῇ βοὶ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον
ἧκεν εἰς τὸν ἀπ᾽ ἐκείνης Ἰόνιον κόλπον κληθέντα,
ἔπειτα διὰ τῆς ᾿Ιλλυρίδος πορευθεῖσα καὶ τὸν
Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλού-
μενον πόρον Θρᾷκιον, νῦν δὲ ἀπ᾽ ἐκείνης Βόσ-
πορον. ἀπελθοῦσα " δὲ εἰς Σκυθίαν καὶ τὴν
Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ
πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ

1 ταύτῃ Wagner: ταύτην E: αὐτὴν A: ἀρχὴν Hercher.

2 Φερεκύδης. . . ᾿Ασκληπιάδης Heyne (comparing Scholiast
on Kuripides, Phoenissae, 1116), Bekker, Hercher, Wagner :
᾿Ασκληπιάδης.. . Φερεκύδης A, Westermann.

3 Képxwy Aegius: κέκροψ A.

4 ἀπελθοῦσα ἫΝ ἐπελθοῦσα Α.

—

1 Compare Aeschylus, Suppl. 291 sqq.; Scholiast on Homer,
132

THE LIBRARY, II. 1. 3

and Acusilaus say that she was a daughter of Piren.
Zeus seduced her while she held the priesthood of
Hera, but being detected by Hera he by a touch
turned Io into a white cow! and swore that he had
not known her; wherefore Hesiod remarks that
lover’s oaths do not draw down the anger of the gods.
But Hera requested the cow from Zeus for herself
and set Argus the All-seeing to guard it. Pherecydes
says that this Argus was a son of Arestor ;? but Asclep-
iades says that he was a son of Inachus, and Cercops
says that he was a son of Argus and Ismene, daugh-
ter of Asopus; but Acusilaus says that he was earth-
born.? He tethered her to the olive tree which was
in the grove of the Mycenaeans. But Zeus ordered
Hermes to steal the cow, and as Hermes could not do
it secretly because Hierax had blabbed, he killed
Argus by the cast of a stone ;* whence he was called
Argiphontes.5 Hera next sent a gadfly to infest the
cow,® and the animal came first to what is called
after her the Ionian gulf. Then she journeyed through
Illyria and having traversed Mount Haemus she
crossed what was then called the Thracian Straits but
is now called after her the Bosphorus.’ And having
gone away to Scythia and the Cimmerian land she
wandered over great tracts of land and swam wide
stretches of sea both in Europe and Asia until at last
Il. ii. 103 (who cites the present passage of Apollodorus) ;
Ovid, Metamorph. i. 588 8qq.

3 The passage of Pherecydes is quoted by the Scholiast on
Euripides, Phoenissae, 1116.

3 So Aeschylus, Prometheus, 305.

4 Compare Scholiast on Aeschylus, Prometheus, 561 ; Scho-
liast on Homer, 17}. ii. 103. 5 That is, slayer of Argus.

6 For the wanderings of Io, goaded by the gadfly, see
Aeschylus, Suppl. 540 sqq., Prometheus, 786 (805) sqq.; Ovid
Metamorph. i. 724 8qq.

Bosporos, ‘‘Cow’s strait ” or ‘‘ Ox-ford.” 133

APOLLODORUS

᾿Ασίας, τελευταῖον ἧκεν εἰς Αἴγυπτον, ὅ ὅπου τὴν
ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ
Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα
δεῖται Κουρήτων ἀφανῆ ποιῆσαι' οἱ δὲ ἠφάνισαν
αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Kov-
ρητας, "Im δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο.
πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ
γὰρ ἐμηνύετο «ὅτι 3 ἡ!» τοῦ Βυβλίων βασιλέως
«γυνὴ» * ἐτιθήνει τὸν υἱόν) καὶ τὸν "Ἔπαφον εὑ-
ροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ
τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ
ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι,
καὶ τὴν ᾿Ιὼ Ἶσιν ὁμοίως προσηγόρευσαν.
Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμ-
φιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει
Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην,
ἀφ᾽ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ
Ποσειδῶνος γίνονται παῖδες δίδυμοι ᾿Αγήνωρ καὶ
Βῆλος. ᾿Αγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλ-
λαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης pitns ἐγέ-
veTo γενεάρχης" ὅθεν ὑπερθησόμεθα περὶ τούτου.
Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν
Αἰγύπτου, γαμεῖ δὲ ᾿Αγχινόην ὃ τὴν Νείλου
θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι,
: hid A: ἤει ΕΒ. 3 ὅτι inserted by Bekker : ὧς Heyne.
3 ἡ a conjecture of Heyne’s. 4 γυνὴ inserted by Aegius.
5 ᾿Αγχινόην A, Scholiast on Homer, JI. 1. 42 (citing the
Second Book of ‘Apollodorus) : ᾿Αγχιρρόη Scholiast on Plato,

Timaeus, p. 25 B: ᾽Αχι Tzetzes, Chiltades, vii. 353, and
Schol. on Lycophron, 583.

1 Compare Aeschylus, Prometheus, 846 (865) sqgq.; Herodo-

ee ii, 153, iii. 27; Ovid, Metamorph. i. 748 sqq.; ’Hyginus,
145.

2 Isis, whom the ancients sometimes identified with Io (see

134

THE LIBRARY, II. 1. 3-4

she came to Egypt, where she recovered her original
form and gave birth to a son Epaphus beside the
river Nile.1 Him Hera besought the Curetes to make
away with, and make away with him they did. When
Zeus learned of it, he slew the Curetes; but lo set
out in search of the child. She roamed all over Syria,
because there it was revealed to her that the wife of
the king of Byblus was nursing her son ;? and having
found Epaphus she came to Egypt and was married
to Telegonus, who then reigned over the Egyptians.
And she set up an image of Demeter, whom the
Egyptians called Isis,? and lo likewise they called by
the name of Isis.4

Reigningover theEgyptians Epaphus married Mem-
phis, daughter of Nile, founded and named the city
of Memphis after her, and begat a daughter Libya,
after whom the region of Libya was called.> Libya
had by Poseidon twin sons, Agenor and Belus.6 Agenor
departed to Phoenicia and reigned there, and there
he became the ancestor of the great stock ; hence we
shall defer our account of him.’ But Belus remained
in Egypt, reigned over the country, and married
Anchinoe, daughter of Nile, by whom he had twin

below), is said to have nursed the infant son of the king of
Byblus. See Plutarch, Jets et Osirts, 15 sg. Both stories

robably reflect the search said to have been instituted by
feis for the body of the dead Osiris.

3 For the identification of Demeter with Isis, see Herodo-
tus, ii. 59, 156 ; Diodorus Siculus, i. 13. 5, i. 25. 1, i. 96. 5.

4 Herodotus remarked (ii. 41) that in art Isis was repre-
sented like Io as a woman with cow’s horns. For the identifi-
cation of Io and Isis, see Diodorus Siculus, i. 24. 8; Lucian,
Dial. deorum, iii.; Clement of Alexandria, Strom. i. 21. 106,
p. 382, ed. Potter; Propertius, iii. 20. 17 sq.; Juvenal, Sat.
vi. 526 899. ; Statius, Syl. i iii. 2. 101 8q.; Hyginus, Fab. 145.

δ Compare Tzetzes, Schol. on Lycophron, 894.

* Compare J. Tzetzes, Chilvades, vii. 349 86.

7 See below, iii. 1.

135

APOLLODORUS

Αἴγυπτος καὶ Aavads, ὡς δέ φησιν Εὐριπίδης,
καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν
οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν," Αἴγυπτον δὲ ἐν
᾿Αραβίᾳ, ὃς καὶ καταστρεψάμενος Σ τὴν Μελαμ-
πόδων ὃ χώραν «ἀφ᾽ ἑαυτοῦ; " ὠνόμασεν Αἴγυπ-
τον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ
μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ
πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς
ἀρχῆς" ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας
δεδοικώς, ὑποθεμένης ᾿Αθηνᾶς αὐτῷ ναῦν κατε-
σκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος
ἔφυγε. προσσχὼν δὲ Ῥόδῳ τὸ τῆς Λινδίας
ἄγαλμα ᾿Αθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς
"Apyos, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι
Γελάνωρϑ8 ὁ τότε βασιλεύων «αὐτὸς δὲ κρατήσας
τῆς χώρας ἀφ᾽ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς
a@vopace>.® ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης,

1 κατῴκισεν R: κατώκησεν A.

3. καταστρεψάμενος Scholiast on Homer, 7. i. 42, Scholiast
on Plato, Timaeus, Ae 25 B: κατασκαψάμενος A.

8 μελαμπόδων R, Scholiast on Homer, JI. i. 42, Scholiast on .
Plato, Timaeua, p. 25 B, Zenobius, Cent. ii. 6: μὲν λαμπάδων A.

4 ἀφ' ἑαυτοῦ added by Aegius from the Scholiasts on Homer
and Plato, ll.cc.

5 περὶ τῆς ἀρχῆς omitted by Heyne and Bekker. Compare
Scholiast on Homer, Jl. i. 42, στασιάντων δὲ πρὸς ἀλλήλους
περὶ τῆς ἀρχῆς.

6 προσσχὼν Scholiast on Homer, 77. i. 42: προσάγων A.

7 Awdlas R: λυδίας A.

8 TeAdvwp Heyne; compare Pausanias ii. 16. 1, ii. 19. 3, 94. :
πελάνωρ A: é\Advwp Scholiast on Homer, Ji. i. 42.

9 αὐτὸς δὲ κρατήσας τῆς χώρας ἀφ᾽ ἑαυτοῦ τοὺς ἐνοικοῦντας
Δαναοὺς ὠνόμασεν. These words are cited in the present
connexiun by the Scholiast on Homer, JJ. i. 42, as from the
Second Book of Apollodorus. They are inserted by Aegius,
Commelinus, Gale, and Miiller, but omitted by Heyne,
Westermann, Bekker, Hercher, and Wagner.
136

THE LIBRARY, II. 1. 4

sons, Egyptus and Danaus,! but according to Euripi-
des, he had also Cepheus and Phineus. Danaus was
settled by Belus in Libya, and Egyptus in Arabia ;
but Egyptus subjugated the country of the Mela
pods and named it Egypt after himself. Both had
children by many wives; Egyptus had fifty sons, and
Danaus fifty daughters. As they afterwards quar-
relled concerning the kingdom, Danaus feared the
sons of Egyptus, and by the advice of Athena he built
a ship, being the first to do so, and having put his
daughters on board he fled. And touching at Rhodes
he set up the image of Lindian Athena.2 Thence
he came to Argos and the reigning king Gelanor
surrendered the kingdom to him;*® and having made
_ himself master of the country he named the inhabi-
tants Danai after himself. But the country being

1 The following account of E ea and Danaus, including
the settlement of Danaus aad is daughters at Argos, is
yea verbally, with a few omissions and changes, By the

choliast.on Homer, Jl. i. 42, who mentions the second book
of Apollodorus as his authority. Compare Aeschylus, Suppl.
318 sgq. ; Scholiast on Euripides, Hecuba, 886, and Orestes,
872; Hyginus, Fab. 168 ; Servius on Virgil, Aen. x. 497.

2 Compare Herodotus, ii. 182; Marmor Parium, 15-17,
pp. 544, 546, ed. C. Miiller (fragmenta Historicorum

aecorum, vol.i.); Diodorus Siculus, v. 58. 1; Strabo, xiv.
2.11, p. 655 ; Eusebius, Praeparatio Evangeli, iii. 8. As
to the worship of the goddess, see Cecil Torr, Rhodes in
Ancient Times (Cambridge, 1885), pp. 74 8q., 94 sq. In
recent years a chronicle of the temple of Lindian Athena has
been discovered in Rhodes: it is inscribed on a marble slab.
See Chr. Blinkenberg, La Chronique du temple Lindten
(Copenhagen, 1912).

3 Compare Pausanias, ii. 16. 1, ii, 19. 3 ag. '

137

APOLLODORUS

ἐπειδὴ καὶ τὰς πηγὰς éEnpave Tlocedav μηνίων
Ἰνάχῳ᾽ διότι τὴν χώραν “Hpas! ἐμαρτύρησεν
εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία
δὲ αὐτῶν ᾿Αμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος
ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει,
κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι:
Ποσειδῶνος 53 ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν,
᾿Αμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ
Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν.

Οἱ δὲ Αἰγύπτου παῖδες ἐλθόντες εἰς “Apyos
τῆς τε ἔχθρας παύσασθαι παρεκάλουν καὶ τὰς
θυγατέρας αὐτοῦ: γαμεῖν ἠξίουν. Δαναὸς δὲ ἅμα
μὲν ἀπιστῶν αὐτῶν τοῖς ἐπαγγέλμασιν, ἅμα δὲ
καὶ μνησικακῶν περὶ τῆς φυγῆς, ὡμολόγει τοὺς
γάμους καὶ διεκλήρου τὰς κόρας. Ὕπερμνή-
στραν μὲν οὖν τὴν πρεσβυτέραν ἐξεῖλον Λυγκεῖ
καὶ Γοργοφόνην" IIpwret οὗτοι γὰρ ἐκ βασιλίδος
γυναικὸς ᾿Αργυφίης ἐγεγόνεισαν Αἰγύπτῳ. τῶν δὲ
λοιπῶν ἔλαχον Βούσιρις μὲν καὶ ᾿Εἰγκέλαδος καὶ
Λύκος καὶ Δαΐφρων τὰς Δαναῷ γεννηθείσας ἐξ
Εὐρώπης Αὐτομάτην ᾿Αμυμώνην ᾿Αγανὴν Σκαιήν.
αὗται δὲ ἐκ βασιλίδος ἐγένοντο Δαναῷ, ἐκ δὲ
᾿Ἐλεφαντίδος Γοργοφόνη καὶ Ὕπερμνήστρα.

1 “Ἥρας Heyne, comparing Pausanias, ii. 15,5: ᾿Αθηνᾶς A.

2 Γοργοφόνην Aegius: γοργοφόντην A.

3 After Ὑκερμνήστρα the MSS. (A) add Λυγκεὺς δὲ Καλύκην
ἔλαχεν. These words are rightly omitted by Hercher and
Wagner, following Heyne: they are bracketed by C. Miiller,
but retained by Westermann and Bekker.

1 Compare Pausanias, ii. 15. 5.
3 Compare Euripides, Phoentssae, 187 sqq.; Lucian, Dtal.
Marin. vi.; Philostratus, Imagines, i.8 ; Scholiast on Homer,

138

THE LIBRARY, II. 1. 4-5

waterless, because Poseidon had dried up even the
_ springs out of anger at Inachus for testifying that the

land belonged to Hera,! Danaus sent his daughters
to draw water. One of them, Amymone, in her search
for water threw a dart at a deer and hit a sleeping
satyr, and he, starting up, desired to force her; but
Poseidon appearing on the scene, the satyr fled, and
Amymone lay with Poseidon, and he revealed to her
the springs at Lerna.”

But the sons of Egyptus came to Argos, and exhor-
ted Danaus to lay aside his enmity, and begged
to marry his daughters. Now Danaus distrusted
their professions and bore them a grudge on account
of his exile ; nevertheless he consented to the marriage
and allotted the damsels among them.’ First, they
picked out Hypermnestra as the eldest to be the
wife of Lynceus, and Gorgophone to be the wife of
Proteus; for Lynceus and Proteus had been borne
to Egyptus by a woman of royal blood, Argyphia ;
but of the rest Busiris, Enceladus, Lycus, and
Daiphron obtained by lot the daughters that
had been borne to Danaus by Europe, to wit,
Automate, Amymone, Agave, and Scaea. These
daughters were borne to Danaus by a queen; but
Gorgophone and Hypermnestra were borne to him

Il. iv. 171; Propertius, iii. 18. 47 sq.; Hyginus, Fab. 169.
There was a stream called Amymone at Lerna. See Strabo,
viii. 6. 8, p. 371; Pausanias, 1). 37. 1 and 4; Hyginus, l.c.

ὃ For the marriage of the sons of Egyptus with the
daughters of Danaus, and its tragic sequel, see Zenobius,
Cent. ii. 6; Scholiast on Euripides, Hecuba, 886, and Orestes,
872 ; Scholiast on Homer, Ib iv. 171; Hyginus, Fab. 168 ;
Servius, on Virgil, Aen. x. 497. With the Fist of names of
the bridal pairs as recorded by Apollodorus, compare the
list given by Hyginus, Fab. 170.

139

APOLLODORUS

Ιστρος δὲ “Ἱπποδάμειαν, Χαλκώδων ‘Podiar,
᾿Αγήνωρ Κλεοπάτραν, Χαῖτος ᾿Αστερίαν, Διο-
κορυστὴς ᾿ἱπποδαμείαν, ΓΑλκηςΣ Γλαύκην, ᾿Αλ-
κμήνωρ ᾿Ἱππομέδουσαν, Ἱππόθοος Γόργην, Ev-
χήνωρ ᾿Ιφιμέδουσαν, “Ἱππόλυτος ‘Podnv. οὗτοι
μὲν οἱ δέκα ἐξ ᾿Αραβίας γυναικός, ai δὲ παρθένοι
ἐξ ἁμαδρνάδων νυμφῶν, αἱ μὲν ᾿Ατλαντείης, αἱ
δὲ ἐκ Φοίβης. ᾿Αγαπτόλεμος δὲ ἔλαχε Πειρήνην,
Κερκέτης δὲ Δώριον, Εὐρυδάμας Φαρτιν,} Αἴγεος
Μνήστραν, ΓΆργιος Εὐίππην, ᾿Αρχέλαος ᾿Ανα-
ξιβίην, Μενέμαχος Νηλώ, οἱ «μὲν» ἑπτὰ ἐκ
Φοινίσσης γυναικός, αἱ δὲ παρθένοι Αἰθιοπίδος.
ἀκληρωτὶ δὲ ἔλαχον δι’ ὁμωνυμίαν τὰς Μέμφιδος
οἱ ἐκ Τυρίας, Κλειτὸς Κλειτήν, Σθένελος Σθενέ-
λην, Χρύσιππος Χρυσίππην. οἱ δὲ ἐκ Καλιάδνης
νηΐδος νύμφης παῖδες δώδεκα ἐκληρώσαντο περὶ
τῶν ἐκ Πολυξοῦς νηΐδος νύμφης" ἦσαν δὲ οἱ μὲν
παῖδες Εὐρύλοχος Φάντης Περισθένης “Ερμος
Δρύας ἸΠοταμὼν Κισσεὺς Λίξος Ἴμβρος Βρομίος
Πολύκτωρ Χθονίος, αἱ δὲ κόραι Αὐτονόη Θεανὼ
Ἠλέκτρα Κλεοπάτρα Εὐρυδίκη Γλαυκίππη ᾽Αν-
θήλεια Ἰλεοδώρη Εὐίππη ᾿Ερατὼ Στύγνη Βρύκη.
οἱ δὲ «ἐκ; Γοργόνος Αἰγύπτῳ γενόμενοι ἐκληρώ-
σαντο περὶ τῶν ἐκ Πιερίας, καὶ λαγχάνει ἸΕερί-
φας μὲν ᾿Ακταίην, Οἰνεὺς δὲ Ποδάρκην, Αἴγυπτος

1 Ἱπποδάμειαν. This name has already occurred two
lines higher up; hence Heyne conjectured Κλεοδάμειαν or
Φιλοδάμειαν, comparing Pausanias, iv. 30. 2 (where the
better reading seems to be SuAodduera). Wagner conjec-
tured ‘Ixwo0énv, comparing Hyginus, Fab. 170.

2 "Αλκης R: ἄλκις A.

8 Φάρτιν KR: φάρτην A: φαιναρέτην Hercher. Heyne con-
jectured ddpny,

140

THE LIBRARY, II. 1. 5

by Elephantis. And Istrus got Hippodamia; Chal-
codon got Rhodia; Agenor got Cleopatra; Chaetus
got Asteria; Diocorystes got Hippodamia; Alces
got Glauce; Alemenor got Hippomedusa; Hippo-
thous got Gorge; Euchenor got Iphimedusa; Hip-
polytus got Rhode. These ten sons were begotten
on an Arabian woman; but the maidens were
begotten on Hamadryad nymphs, some being
daughters of Atlantia, and others of Phoebe.
Agaptolemus got Pirene; Cercetes got Dorium;
Eurydamas got Phartis; Aegius got Mnestra ;
Argius got Evippe; Archelaus got Anaxibia ;
Menemachus got Nelo. These seven sons were be-
gotten on a Phoenician woman, and the maidens on
an Ethiopian woman. The sons of Egyptus by Tyria
got as their wives, without drawing lots, the daugh-
ters of Danaus by Memphis in virtue of the similarity
of their names ; thus Clitus got Clite; Sthenelus got
Sthenele; Chrysippus got Chrysippe. The twelve
sons of Egyptus by the Naiad nymph Caliadne cast
lots for the daughters of Danaus by the Naiad nymph
Polyxo: the sons were Eurylochus, Phantes, Peri-
sthenes, Hermus, Dryas, Potamon, Cisseus, Lixus,
_ Imbrus, Bromius, Polyctor, Chthonius ; and the dam-
sels were Autonoe, Theano, Electra, Cleopatra, Eury-
dice, Glaucippe, Anthelia, Cleodore, Evippe, Erato,
Stygne, Bryce. The sons of Egyptus by Gorgo,
cast lots for the daughters of Danaus by Pieria, and
Periphas got Actaea, Oeneus got Podarce, Egyptus

I4I

APOLLODORUS

Διωξίππην, Μενάλκης ᾿Αδίτην, Λάμπος ’Oxvure-
την, Ιδμων Πυλάργην. οὗτοι δέ εἰσι νεώτατοι"
Ἴδας ἹἹπποδίκην, Δαΐφρων ᾿Αδιάντην (αὗται δὲ
3 ‘ > + ad , ,
ἐκ μητρὸς ἐγένοντο“ Epons), Πανδίων Καλλιδίκην,
Μ €
Αρβηλος Οἴμην, Ὑπέρβιος Κελαινώ, Ἵππο-
κορυστὴς ὙὝπερίππην' οὗτοι ἐξ ᾿Ηφαιστίνης, αἱ
δὲ ἐκ Kpwvods.

‘0 δὲ 3 x 4 9 Ἁ 4 e 4

ς δὲ éxAnpwacavtTo? τοὺς γάμους, ἑστιάσας
ἐγχειρίδια δίδωσι ταῖς θυγατράσιν. αἱ δὲ κοιμω-
μένους τοὺς νυμφίους ἀπέκτειναν πλὴν Ὕπερμνή-
στρας" αὕτη γὰρ Λυγκέα διέσωσε παρθένον αὐ-
Ν 4 \ , > ἃ ἃ

τὴν φυλάξαντα' διὸ καθείρξας αὐτὴν Δαναὸς
ἐφρούρει. αἱ δὲ ἄλλαι τῶν Δαναοῦ θυγατέρων
τὰς μὲν κεφαλὰς τῶν νυμφίων ἐν τῇ Λέρνῃ κατώ-
βυξαν, τὰ δὲ σώματα πρὸ τῆς πόλεως ἐκήδευσάν.
καὶ αὐτὰς ἐκάθηραν ᾿Αθηνᾶ τε καὶ Ἑ, ρμῆς Διὸς
κελεύσαντος. Δαναὸς δὲ ὕστερον ὝὙπερμνήστραν
Λυγκεῖ συνῴκισε, τὰς δὲ λοιπὰς θυγατέρας εἰς
γυμνικὸν ἀγῶνα τοῖς νικῶσιν ἔδωκεν.

> 4 \ 3 A 3 ὔ

Αμυμώνη δὲ ἐκ Ποσειδῶνος ἐγέννησε Ναύ-
πλιον. οὗτος μακρόβιος γενόμενος, πλέων τὴν
θάλασσαν, τοῖς ἐμπίπτουσιν ἐπὶ θανάτῳ ἐπυρσο-

1 οὗτοι Heyne (conjecture), Westermann: οἱ δὲ νεώτατοι
(omitting εἰσι) Hercher: ὀκτὼ MSS., Aegius, Commelinus,
Gale, Heyne (in text), Bekker: téxrw Wagner.

2 ἐκληρώσαντο KA: ἐκληρώσατο Wagner, comparing Zeno-
bius, Cent. ii. 6, where, however. we should rather read
éxAnpwoavro instead of ἐκληρώσατο; for the middle voice of
κληροῦν cannot be used in the sense of ““ allotting.”

1 Compare Pindar, Nem. i. 6 (10), with the Scholiast ;
Pausanias, ii. 19. 6, ii. 20. 7, ii. 21. 1 and 2; Horace, Odes,
iii. 11. 30 eqg.; Ovid, Heroides, xiv.

2 Compare Zenobius, Cent. iv. 86. According to Pausanias

142

THE LIBRARY, II. 1. ς

got Dioxippe, Menalces got Adite, Lampus got Ocy-
pete, Idmon got Pylarge. The youngest sons of
Egyptus were these: Idas got Hippodice; Daiphron
got Adiante (the mother who bore these damsels was
Herse); Pandion got Callidice; Arbelus got Oeme ;
Hyperbius got Celaeno; Hippocorystes got Hyper-
ippe ; the mother of these men was Hephaestine, and
the mother of these damsels was Crino.

When they had got their brides by lot, Danaus
made a feast and gave his daughters daggers; and
they slew their bridegrooms as they slept, all but
Hypermnestra; for she saved Lynceus because he
had respected her virginity:1 wherefore Danaus
shut her up and kept her under ward. But the rest
of the daughters of Danaus buried the heads of their
bridegrooms in Lerna? and paid funeral honours to
their bodies in front of the city; and Athena and
Hermes purified them at the command of Zeus.
Danaus afterwards united Hypermnestra to Lynceus;
and bestowed his other daughters on the victors in
an athletic contest.®
- Amymone had a son Nauplius by Poseidon.‘ This
Nauplius lived to a great age, and sailing the sea he
used by beacon lights to lure to death such as he fell

(ii. 24. 2) the heads of the sons of Egyptus were buried on
the Larisa, the acropolis of Argos, 1 the headless trunks
were buried at Lerna.

8 Compare Pindar, Pyth. ix. 112 (195), with the Scholiasts ;
Pausanias, iii. 12.2. The legend may reflect an old custom
of racing for a bride. See The Magic Art and the Evolution
of Kings, ii. 299 sqqg. It is said that Danaus instituted
games which were celebrated every fifth (or, as we should say,
every fourth) year, and at which the prize of the victor in

the foot-race was a shield. See Hyginus, Fab. 170.

: 4 Compare Strabo, viii. 6. 2, p. 368; Pausanias, ii. 38. 2,
iv. 35. 2.

143

APOLLODORUS

dope! συνέβη οὖν καὶ αὐτὸν τελευτῆσαι ἐκείνῳ
τῷ θανάτῳ. πρὶν δὲ τελευτῆσαι ἔγημε ὃ ὡς μὲν
οἱ τραγικοὶ λέγουσι, Κλυμένην τὴν Κατρέως, ὡς
δὲ ὁ τοὺς νόστους γράψας, Φιλύραν, ὡς δὲ
Κέρκωψ,Δ Ἡσιόνην, καὶ ἐγέννησε Ἰ]αλαμήδην
Οἴακα Ναυσιμέδοντα.

II, Λυγκεὺς δὲ μετὰ Δαναὸν “Apyous δυνα-
στεύων ἐξ Ὕπερμνήστρας τεκνοῖ παῖδα Αβαντα.
τούτου δὲ καὶ ᾿Αγλαΐας ὃ τῆς Μαντινέως δίδυμοι
παῖδες ἐγένοντο ᾿Ακρίσιος καὶ Lpotras. οὗτοι
καὶ κατὰ γαστρὸς μὲν Ett ὄντες ἐστασίαζον πρὸς
ἀλλήλους, ὡς δὲ ἀνετράφησαν, περὶ τῆς βασιλείας
ἐπολέμουν, καὶ πολεμοῦντες εὗρον ἀσπίδας πρῶ-
τοι. καὶ κρατήσας ᾿Ακρίσιος Ipotrov “Apyous
ἐξελαύνει. ὁ δ᾽ ἧκεν εἰς Λυκίαν πρὸς Ἰοβάτην,
ὡς δέ τινές ὅδ: πρὸς ᾿Αμφιάνακτα" καὶ γαμεῖ
τὴν τούτου θυγατέρα, ὡς μὲν “Ὅμηρος, ΓΑντείαν,
ὡς δὲ οἱ τραγικοί, Σθενέβοιαν. κατάγει δὲ
αὐτὸν ὁ κηδεστὴς μετὰ στρατοῦ Λυκίων, καὶ
a: ereeeence J. Kuhn, on Pausanias, ii. 25. 4: ἐδυσφόρει

2 ἐκείνῳ τῷ θανάτῳ: After these words the MSS. add
ᾧπερ τῶν ἄλλων τελευτησάντων ἐδυσφόρει, Which appears to
be a corrupt and ungrammatical gloss on ἐκείνῳ τῷ θανάτῳ.
The clause is retained by Heyne, Westermann, Miller,
Bekker, and Wagner, but is rightly omitted by Hercher.
J. Kuhn (i.c.) ah Si to retain the clause, but to alter
ἐδυσφόρει as before into ἐπυρσοφόρει; but this would not
suffice to restore the grammar and sense. For such a
restoration a sentence like ᾧπερ ἄλλους τελευτῆσαι ἐποίει
πυρσοφορῶν would be required.

3 πρὶν δὲ τελευτῆσαι ἔγημε A: πρὶν τελευτῇσαι. ἔγημε δὲ
Wagner (connecting πρὶν τελευτῆσαι with the preceding sen-
tence). + Képrwy Aegius: κέκροψ A.

5 *AyAatas Heyne, comparing Scholiast on Euripides,
Orestes, 965: ἀγαλλίας A: ᾿Ωκαλείας Aegius, Commelinus, Gale.

144

THE LIBRARY, II. 1. 5-1. 1

in with.1 It came to pass, therefore, that he himself
died by that very death. But before his death he
married a wife; according to the tragic poets, she
was Clymene, daughter of Catreus; but according to
the author of The Returns,? she was Philyra ; and ac-
cording to Cercops she was Hesione. By her he had
Palamedes, Oeax, and Nausimedon.

II. Lynceus reigned over Argos after Danaus and
begat a son Abas by Hypermnestra; and Abas had
twin sons Acrisius and Proetus*® by Aglaia, daughter
of Mantineus. These two quarrelled with each other
while they were still in the womb, and when they
were grown up they waged war for the kingdom,‘ and
in the course of the war they were the first to invent
shields. And Acrisius gained the mastery and drove
Proetus from Argos; and Proetus went to Lycia to
the court of Iobates or, as some say, of Amphianax,
and married his daughter, whom Homer calls Antia,®
but the tragic poets call her Stheneboea.® His
father-in-law restored him to his own land with an

1 See below, Epitome, vi. 7-11.

2 Nostot, an epic poem describing the return of the Homeric
heroes from Troy. See Hpicorum Graecorum Fragmenta,
ed. G. Kinkel, pp. 52 sgg.; Hesiod, in this series, pp. 524 sqq.;
D. B. Monro, in his edition of Homer, Odyssey, Bks. xiii.—
xxiv. pp. 378-382.

3 ὧς this and what follows compare Pausanias ii. 16. 2,

* So the twins Esau and Jacob quarrelled both in the
womb and in after life (Genesis, xxv. 21 sgqq.). Compare
Rendel Harris, Boanerges, pp. 279 sq., who argues that
Proetus was the elder twin, who, as in the case of Esau and
Jacob, was worsted by his younger brother.

5 Homer, 11. vi. 160.

6 See below, ii. 3. 1, iii. 9. 1. Euripides called her
Stheneboea (Eustathius, on Homer, Ji. vi. 158, p 632).

145
VOL. I. L

APOLLODORUS

καταλαμβάνει Τίρυνθα, ταύτην αὐτῷ Κυκλώπων
τειχισάντων. μερισάμενοε δὲ τὴν ᾿Αργείαν
ἅπασαν κατῴκουν, καὶ ᾿Ακρίσιος μὲν Αργους
βασιλεύει, ἸΪροῖτος δὲ Τίρυνθος. καὶ γίνεται
3 ’ A > 3 J A /
Ακρισίῳ μὲν ἐξ Evpudixns τῆς Λακεδαίμονος
Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ
2 3 4 e \ ς 3 4
Idivon καὶ ᾿Ιφιάνασσα. αὗται δὲ ὡς ἐτελειώ-
[4
σαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς
Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ ᾽Ακου-
/ , \ a ef a 3 ,
σίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέ-
λισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ
\ > ’ Φ 4 \ \ 4 /
τὴν ᾿Αργείαν ἅπασαν, αὖθις δὲ τὴν ᾿Αρκαδίαν
καὶ τὴν Πελοπόννησον διελθοῦσαι μετ᾽ ἀκοσ-

1 καὶ τὴν Πελοπόννησον omitted by Hercher and Wagner.
We should perhaps read καὶ τὴν «λοιπὴν; Πελοπόννησον.

1 Compare Bacchylides, Hpinic. x. 77 8g.; Pausanias, ii.
25. 8; Strabo, viii. 6. 8, p. 371.

3 Compare Bacchylides, Hpinic. x. 40-112 ; Herodotus, ix.
34; Strabo, viii. 3 19, p. 346; Diodorus Siculus, iv. 68 ; Pau-
sanias, ii. 7. 8, ii. 18. 4, v. 5. 10, viii. 18. 7 84. ; Scholiast on
Pindar, Nem. ix. 13 (30); Clement of Alexandria, Strom. vii.
4. 26, p. 844, ed. Potter ; Stephanus Byzantius, δῦ. ᾿Αζανία ;
Virgil, Hcl. vi. 48 sqq.; Ovid, Metamorph. xv. 325 sqq.;
Pliny, Nat. Hist. xxv. 47; Servius, on Virgil, Hcl. vi. 48 ;
Lactantius Placidus, on Statius, Theb. iii. 453; Vitruvius,
viii. 3.21. Of these writers, Herodotus, Diodorus Siculus,
and, in one passage (ii. 18. 4), Pausanias, speak of the mad-
ness of the Argive women in general, without mentioning
the daughters of Proetus in particular. And, according to
Diodorus Siculus, with whom Pausanias in the same passage
(ii. 18. 4) agrees, the king of Argos at the time of the affair
was not Proetus but Anaxagoras, son of Megapenthes. As
to Megapenthes, see Apollodorus, ii. 4. 4. According to
Virgil the damsels imagined that they were turned into
cows ; and Servius and Lactantius Placidus inform us that
this notion was infused into their minds by Hera (Juno)
to punish them for the airs of superiority which they

146

THE LIBRARY, II. 1. 1-2

army of Lycians, and he occupied Tiryns, which the
Cyclopes had fortified for him.1 They divided the
whole of the Argive territory between them and
settled in it, Acrisius reigning over Argos and
Proetus over Tiryns. And Acrisius had a daughter
Danae by Eurydice, daughter of Lacedaemon, and
Proetus had daughters, Lysippe, Iphinoe, and Iphi-
anassa, by Stheneboea. When these damsels were
grown up, they went mad,? according to Hesiod,
because they would not accept the rites of Dionysus,
but according to Acusilaus, because they disparaged
the wooden image of Hera. In their madness they
roamed over the whole Argive land, and afterwards,
passing through Arcadia and the Peloponnese,

assumed towards her; indeed, in one place Lactantius
Placidus says that the angry goddess turned them into
heifers outright. In these legends Mr. A. B. Cook sees
reminiscences of priestesses who assumed the attributes and
assimilated themselves to the likeness of the cow-goddess
Hera. See his Zeus, i. 451 sgg. But it is possible that the
tradition describes, with mythical accessories, a real form of
madness by which the Argive women, or some portion of them,
were temporarily affected. We may compare a somewhat
similar form of temporary insanity to which the women of the
wild Jakun tribe in the Malay Peninsula are said to be liable.
‘* A curious complaint was made to the Penghulu of Piang-gu,
in my presence, by a Jakun man from the Anak Endau. He
stated that all the women of his settlement were frequently
seized by a kind of madness—presumably some form of
hysteria—and that they ran off singing into the jungle, each
woman by herself, and stopped there for several days and
nights, finally returning almost naked, or with their clothes
all torn to shreds. He said that the first outbreak of this
kind occurred a few years ago, and that they were still
frequent, one usually taking place every two or three months.
They were started by one of the women, whereupon all the
others followed suit.” See Ivor H. N. Evans, ‘‘ Further
Notes on the Aboriginal Tribes of Pahang,” Journal of the
Federated Malay States Museums, vol. ix. part 1, January
1920, p. 27 (Calcutta, 1920). 147

L 2

APOLLODORUS

’ e ’ lo 9 , 3 4
pias ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Me-
λάμπους δὲ ὁ ᾿Αμυθάονος καὶ Εἰδομένης τῆς
Ἄβαντος, μάντις ὧν καὶ τὴν διὰ φαρμάκων καὶ
καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται
θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον
μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ
IIpotrov θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι
μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ
τούτων αἱ λοιπαὶ γυναῖκες" καὶ γὰρ αὗται τὰς
οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας
καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ
ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας
μισθοὺς ὁ IIpotros ἐδίδου. ὁ δὲ ὑπέσχετο θερα-
πεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς
αὐτοῦ λάβῃ Βίας. ἹἸΠροῖτος δὲ εὐλαβηθεὶς μὴ
βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον,
θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμ-
πους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν
νεανιῶν μετ᾽ ἀλαλαγμοῦ Kai τινος ἐνθέου χορείας
ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικνῶνα συνεδίωξε. κατὰ
δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων
᾿Ιφινόη μετήλλαξεν: ταῖς δὲ λοιπαῖς τυχούσαις
καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν
ἐξέδοτο IIpotros Μελάμποδι καὶ Βίαντι, παῖδα
δ᾽ ὕστερον ἐγέννησε Μεγαπένθην.

III. Βελλεροφόντης δὲ ὁ Γλαύκου τοῦ Σισύφου,
κτείνας ἀκουσίως ἀδελφὸν Δηλιάδην,1 ὡς δέ τινές
φασι ἸΠειρῆνα,3 ἄλλοι δὲ ᾿Αλκιμένην, πρὸς Προῖ-

1 Δηλιάδην J. Tzetzes, Chiliades, vii. 812: ἰλιάδην A.

2 πΠειρῆνα J. Tzetzes, Chiliades, vii. 812: Melpny A, Zeno-
bius, Cent. ii. 87.

148

THE LIBRARY, II. 1. 2=11, 1

they ran through the desert in the most disorderly
fashion. But Melampus, son of Amythaon by Ido-
mene, daughter of Abas, being a seer and the first to
devise the cure by means of drugs and purifications,
promised to cure the maidens if he should receive the
third part of the sovereignty. When Proetus
refused to pay so high a fee for the cure, the
maidens raved more than ever, and besides that, the
other women raved with them; for they also aban-
doned their houses, destroyed their own children,
and flocked to the desert. Not until the evil had
reached a very high pitch did Proetus consent to
pay the stipulated fee, and Melampus promised to
effect a cure whenever his brother Bias should re-
ceive just so much land as himself. Fearing that, if
the cure were delayed, yet more would be demanded
of him, Proetus agreed to let the physician proceed
on these terms. So Melampus, taking with him the
most stalwart of the young men, chased the women
in a bevy from the mountains to Sicyon with shouts
and a sort of frenzied dance. In the pursuit Iphinoe,
the eldest of the daughters, expired ; but the others
were lucky enough to be purified and so to re-
cover their wits. Proetus gave them in marriage to
Melampus and Bias, and afterwards begat a son,
Megapenthes.

III. Bellerophon, son of Glaucus, son of Sisyphus,
having accidentally killed his brother Deliades or, as
some say, Piren, or, as others will have it, Alcimenes,

1 According to Bacchylides (Epinic. x. 95 sqq.), the father
of the damsels vowed to sacrifice twenty red oxen to the Sun,
if his daughters were healed : the vow was heard, and on the
intercession of Artemis the angry Hera consented to allow
the cure.

149

APOLLODORUS

τον ἐλθὼν καθαίρεται. καὶ αὐτοῦ Σθενέβοια
ἔρωτα ἴσχει, καὶ προσπέμπει 1 λόγους περὶ συν-
ουσίας. τοῦ δὲ ἀπαρνουμένον, λέγει πρὸς
IIpotrov ὅτε Βελλεροφόντης αὐτῇ περὶ φθορᾶς
προσεπέμψατο λόγους. ἸἹΠροῖτος δὲ πιστεύσας
ἔδωκεν ἐπιστολὰς αὐτῷ πρὸς ᾿Ιοβάτην κομίσαι,3
ἐν αἷς ἐνεγέγραπτο Βελλεροφόντην ἀποκτεῖναι.
ἸΙἸοβάτης δὲ ἀναγνοὺς 8 ἐπέταξεν αὐτῷ Χίμαιραν
κτεῖναι, νομίζων αὐτὸν ὑπὸ τοῦ θηρίου διαφθαρή-
Ν ᾽ , εν 9 \ a 3
σεσθαι" ἦν γὰρ οὐ μόνον évt ἀλλὰ πολλοῖς οὐκ
3.9, 4 Ἁ 4 L
εὐάλωτον, εἶχε δὲ προτομὴν μὲν λέοντος, οὐρὰν
δὲ δράκοντος, τρίτην δὲ κεφαλὴν μέσην αἰγός,
δι ἧς πῦρ ἀνίει. καὶ τὴν χώραν διέφθειρε, καὶ
τὰ βοσκήματα ἐλυμαίνετο: μία γὰρ φύσις τριῶν
θηρίων εἶχε δύναμιν. λέγεται δὲ καὶ τὴν Χί-
patpay ταύτην ὃ τραφῆναι μὲν ὑπὸ ᾿Αμισωδάρου,
καθάπερ εἴρηκε καὶ Ὅμηρος, γεννηθῆναι δὲ ἐκ
Τυφῶνος καὶ ᾿ Exiédyns, καθὼς Ἣσίοδος ἱστορεῖ.
2 ’ φ ς Ν e ’ 2. δ A
ἀναβιβάσας οὖν ἑαυτὸν ὁ Βελλεροφόντης ἐπὶ τὸν

1 προσπέμπει Faber: προπέμπει A.

2 κομίσαι Wagner (comparing Zenobius, Cent. ii. 87):
κομίσειν A, Heyne, Miiller: κομίζειν Westermann, Bekker,
Hercher.

3 ἀναγνοὺς Hercher, Wagner (comparing Zenobius, Cent.
11. 87): ἐπιγνοὺς A.

4 ula yap φύσις τριῶν θηρίων εἶχε δύναμιν. Wagner would
transpose this sentence so as to make it follow immediately
the words πολλοῖς οὐκ εὐάλωτον above, omitting the
following εἶχε δὲ The sentence would then run: ἦν γὰρ οὐ
μόνον ἑνὶ ἀλλὰ πολλοῖς οὐκ εὐάλωτον: μία yap φύσις τριῶν
θηρίων εἶχε δύναμιν, προτομὴν μὲν λέοντος κτλ. The change
ete the sense and is confirmed by Zenobius, Cent.
ii. 87.

5 καὶ τὴν Χίμαιραν ταύτην omitted by Hercher and Wagner,
following Heyne.

150

THE LIBRARY, II. πὶ. 1-2

came to Proetus and was purified. And Stheneboea
fell in love with him,? and sent him proposals for a
meeting; and when he rejected them, she told
Proetus that Bellerophon had sent her a vicious pro-
posal. Proetus believed her, and gave him a letter
to take to Iobates, in which it was written that he
was to kill Bellerophon. Having read the letter,
Tobates ordered him to kill the Chimera, believing
that he would be destroyed by the beast, for it was
more than a match for many, let alone one; it had the
fore part of a lion, the tail of a dragon, and its third
head, the middle one, was that of a goat, through
which it belched fire. And it devastated the country
and harried the cattle; for it was a single creature
with the power of three beasts. It is said, too, that
this Chimera was bred by Amisodares, as Homer also
affirms,’ and that it was begotten by Typhon on
Echidna, as Hesiod relates. So Bellerophon mounted

1 Compare Tzetzes, Schol. on Lycophron, 17; τά.
Chiliades, vii. 810 δᾳᾳ.; Scholiast on Homer, Jl. vi. 155.
According to one account, mentioned by these writers,
Bellerophon received his name (meaning slayer of Bellerus)
because he had slain a tyrant of Corinth called Bellerus.

2 In the following story of Bellerophon, our author follows
Homer, 1]. vi. 155 sqq. (where the wife of Proetus is called
Antia instead of Stheneboea). Compare Tzetzes, Schol.
on Lycophron, 17; id. Chiliades, vii 816 sgg.; Zenobius,
Cent. ii. 87 (who probably followed Apollodorus) ; Hyginus,
Fab. 57; id. Astronom. ii. 18 ; Scriptores rerum mythwarum
Latini, ed. G. H. Bode, vol. i. pp. 24, 119 (First Vatican
Mythographer, 71 and 72; Second Vatican Mythographer,
131). Euripides composed a tragedy on the subject called
Stheneboea. See Tragicorum Graccorum Fragmenta, ed.
A. Nauck?, pp. 567 sqqg. According to Tzetzes (Schol. on
Lycophron, 17), Iobates refrained from slaying Bellerophon
with his own hand in virtue of an old custom which forbade
those who had eaten together to kill each other.

3 Homer, 11. xvi. 328 86. 4 Hesiod, Theog. 319 86.

151

APOLLODORUS

Πήγασον,, ὃν εἶχεν ἵππον ἐκ Μεδούσης πτηνὸν
γεγεννημένον καὶ Ποσειδῶνος, ἀρθεὶς εἰς ὕψος
ἀπὸ τούτου κατετόξευσε τὴν Χίμαιραν. μετὰ
δὲ τὸν ἀγῶνα τοῦτον ἐπέταξεν αὐτῷ ᾿Σολύμοις
μαχεσθῆναι." ὡς δὲ ἐτελεύτησε καὶ τοῦτον,
᾿Αμαζόσιν ἐπέταξεν ἀγωνίσασθαι 8 αὐτόν. ὡς δὲ
καὶ ταύτας ἀπέκτεινε, τοὺς γενναιότητι ἃ Λυκίων
διαφέρειν δοκοῦντας ἐπιλέξας ἐπέταξεν ἀπο-
κτεῖναι λοχήσαντας. ὡς δὲ καὶ τούτους ἀπέκτεινε
πάντας, θαυμάσας τὴν δύναμιν αὐτοῦ ὁ ᾿Ιοβάτης
τά τε γράμματα ἔδειξε καὶ παρ᾽ αὐτῷ μένειν
ἠξίωσε: δοὺς δὲ τὴν θυγατέρα Φιλονόην καὶ
θνήσκων τὴν βασιλείαν κατέλιπεν αὐτῷ

IV. ᾿Ακρισίῳ δὲ “περὶ παίδων γενέσεως ἀρρένων
χρηστηριαξομένῳ ὁ ὁ θεὸς ἔφη γενέσθαιϊἷ παῖδα ἐκ
τῆς θυγατρός, ὃς αὐτὸν ἀποκτενεῖ.δ δείσας δὲ
ὁ9 ᾿Ακρίσιος τοῦτο, ὑπὸ γῆν θάλαμον κατα-

1 roy Πήγασον ees τὰς πηγὰς A.

2 μαχεσθῆναι MS μαχέσασθαι Heyne, Miiller, Bekker,
Hercher. But for the aorist μαχεσθῆναι see Pausanias, v.
4. 9, μαχεσθῆναι ; Plutarch, De solertia animalium, 15, μαχε-
σθέντα : and on such forms of the aorist in later Greek, see
Lobeck, Phrynichus, pp. 731 sq.; W. G. Rutherford, The
New Phrynichus, pp. 191 sqq.

3 ἀγωνίσασθαι R®BT, Zenobius, Cent. ii. 87: ἀγωνίζεσθαι
LN, Heyne, Westermann, Miller, Bekker, Hercher.

4 γενναιότητι Bekker, Hercher: τε νεότητι A: τότε νεότητι
Gale, Westermann, Wagner (comparing Zenobius, Cent.
τοὺς τότε ῥώμῃ νεότητος S:apépovras).

5 Sots δὲ τὴν θυγατέρα. .. κατέλιπεν αὐτῷ A: Sots δὲ αὐτῷ
τὴν θυγατέρα. .. κατέλιπεν, Wagner (comparing Zenobius,
Cent. ii. 87). 6 ὁ Πύθιος Εἰ.

7 γενέσθαι EA, Zenobius, Cent. i. 41, Scholiast on Homer,
Il. xiv, 319: γενήσεσθαι Hercher. Perhaps we should read
γενέσθαι ἂν.

8 ἀποκτενεῖ Εἰ : ἀποκτείνῃ A, Zenobius, Cent. i. 41.

9 δὲ ὁ ο ae Cent. i. 41, Scholiast on Homer, 77.
xiv. 319:

152

᾿ς

THE LIBRARY, II. m1, 2-1v. 1

his winged steed Pegasus, offspring of Medusa and
Poseidon, and soaring on high shot down the Chimera
from the height.! After that contest lobates ordered
him to fight the Solymi, and when he had finished
that task also, he commanded him to combat the
Amazons. And when he had killed them also, he
picked out the reputed bravest of the Lycians and
bade them lay an ambush and slay him. But
when Bellerophon had killed them also to a man,
Iobates, in admiration of his prowess, showed him
the letter and begged him to stay with him; more-
over he gave him his daughter Philonoe,? and dying
bequeathed to him the kingdom.

IV. When Acrisius inquired of the oracle how he
should get male children, the god said that his
daughter would give birth to a son who would kill
him.* Fearing that, Acrisius built a brazen chamber

1 For the combat of Bellerophon with the Chimera, see
Homer, Il. vi. 179 sqq.; Hesiod, Theog. 319 sqg.; Pindar,
Olymp. xiii. 84 (120) sqq.; Hyginus, Fab. 57.

Anticlia, according to the Scholiast on Pindar, Olymp.
xiii 59 (82); Casandra, according to the Scholiast on Homer,
11, vi. 155.

8 The following legend of Perseus (ii. 4. 1—t) seems to be
based on that given by Pherecydes in his second book, which
is cited as his authority by the Scholiast on Apollonius
Rhodius, Argon. iv. 1091, 1515, whose narrative agrees
closely with that of Apollodorus. The narrative of Apollo-
dorus is quoted, for the most part verbally, but as usual
without acknowledgment, by Fenobiua, Cent. i. 41, who,
however, like the Scholiast on Apollonius (W.cc.), passes over
in silence the episode of Andromeda. Compare Tzetzes,
Schol. on Lycophron, 838 (who may have followed Apollo-
dorus); Scholiast on Homer, Jl. xiv. 319. The story of
Danae, the mother of Perseus, was the theme of plays by
Sophocles and Euripides. See Tragicorum Graecorum Frag-
menta, ed. A. Nauck?, pp. 143 sqq., 168 eqq., 453 sqq.; The
Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 38
$9q9., 115 8qq. Ἴ

ee 153

APOLLODORUS

σκευάσας χάλκεον τὴν Δανάην ἐφρούρει. ταύτην
μέν, ὡς ἔνιοι λέγουσιν, ἔφθειρε Προῖτος, ὅθεν
αὐτοῖς καὶ ἡ στάσις ἐκινήθη" ὡς δὲ ἔνιοί φασι,
Ζεὺς μεταμορφωθεὶς εἰς υσὸν καὶ διὰ τῆς
ὀροφῆς εἰς τοὺς Δανάης εἰσρυεὶς κόλπους συν-
ἢἤλθεν. αἰσθόμενος δὲ ᾿Ακρίσιος ὕστερον ἐ
αὐτῆς γεγεννημένον Περσέα, μὴ πιστεύσας ὑπὸ
Διὸς ἐφθάρθαι, τὴν θυγατέρα μετὰ τοῦ παιδὸς
9 ’ N 3 4
εἰς λάρνακα βαλὼν ἔρριψεν εἰς θάλασσαν. προσ-
ενεχθείσης δὲ τῆς λάρνακος Σερίφῳ Δίκτυς ἄρας
ἀνέτρεφε! τοῦτον. βασιλεύων δὲ τῆς Σερίφου
4 > \ ’ὔ; ’ 4 4
Πολυδέκτης ἀδελφὸς Δίκτυος, Δανάης ἐρασθείς,
καὶ ἠνδρωμένου Περσέως μὴ δυνάμενος αὐτῇ
συνελθεῖν, συνεκάλει τοὺς φίλους, μεθ᾽ ὧν καὶ
Περσέα, λέγων ἔρανον συνάγειν ἐπὶ τοὺς 'Ἵππο-
δαμείας τῆς Οἰνομάου γάμους. τοῦ δὲ Περσέως
εἰπόντος καὶ ἐπὶ τῇ κεφαλῇ τῆς Γοργόνος οὐκ
A A Cal wv

avrepeiv,? παρὰ μὲν τῶν λοιπῶν ἤτησεν ἵππους,
παρὰ δὲ τοῦ Περσέως οὐ λαβὼν τοὺς ἵππους,
ἐπέταξε τῆς Γοργόνος κομίζειν τὴν κεφαλήν. ὁ
δὲ “Ερμοῦ καὶ ᾿Αθηνᾶς προκαθηγουμένων ἐπὶ τὰς
Φόρκου παραγίνεται 8 θυγατέρας, ᾿Ενυὼ καὶ
Πεφρηδὼ 4 καὶ Δεινώ' ἦσαν δὲ αὗται Κητοῦς τε
καὶ Φόρκου, Γοργόνων ἀδελφαί, γραῖαι ἐκ γενετῆς.
ἕνα τε ὀφθαλμὸν αἱ τρεῖς καὶ ἕνα ὀδόντα εἶχον,

1 ἀνέτρεφε A, Zenobius, Cent. i. 41: ἀνέθρεψε E, Wagner.

2 ἀντερεῖν Heyne, Westermann, Miiller, Bekker, Hercher :
ἀνταίρειν A, Zenobius, Cent. ii. 41 (corrected by Gaisford).

3 παραγίνεται Zenobius, Cent. i. 41: γίνεται A.

4 Πεφρηδὼ Heyne (compare Hesiod, Theog. 273): μεμ-
φρηδὼ A.

1 Compare Sophocles, Antigone, 944 sqq. Horace repre-
sents Danae as shut up in a brazen tower (Odes, iii. 16. 1 aqq.),

154

THE LIBRARY, ITI. tv. 1-2

under ground and there guarded Danae.! However,
she was seduced, as some say, by Proetus, whence
arose the quarrel between them ;? but some say that
Zeus had intercourse with her in the shape of a
stream of gold which poured through the roof into
Danae’s lap. When Acrisius afterwards learned
that she had got a child Perseus, he would not
believe that she had been seduced by Zeus, and put-
ting his daughter with the child in a chest, he cast
it into the sea. The chest was washed ashore on
Seriphus, and Dictys took up the boy and reared
him. Polydectes, brother of Dictys, was then king
of Seriphus and fell in love with Danae, but could
not get access to her, because Perseus was grown to
man’s estate. So he called together his friends,
including Perseus, under the pretext of collecting
contributions towards a wedding-gift for Hippodamia,
daughter of Oenomaus.? Now Perseus having de-
clared that he would not stick even at the Gorgon’s
head, Polydectes required the others to furnish
horses, and not getting horses from Perseus ordered
him to bring the Gorgon’s head. So under the
guidance of Hermes and Athena he made his way
to the daughters of Phorcus, to wit, Enyo, Pephredo,
and Dino; for Phorcus had them by Ceto, and they
were sisters of the Gorgons, and old women from
their birth. The three had but one eye and one

2 That is, between Acrisius and Proetus. See above, ii. 2. 1.

3 That is, he pretended to be a suitor for the hand of
Hippodamia and to be collecting a present for her, such as
suitors were wont to offer to their brides. As to Hippodamia
and her suitors, see Hpitome, ii. 4 804.

4 As to the Phorcides, compare Hesiod, Theog. 270 sqq.;
Aeschylus, Prometheus, 794 sqq.; Eratosthenes, Cataster. 22 ;
Ovid, Metamorph. iv. 774 sqq.; Hyginus, Astronom. ii. 12.
Aeschylus wrote a satyric play on the subject. See T'ragico-
rum Grascorsin Fragmenta, ed. A. Nauck?, pp. 83 sq.

155

APOLLODORUS

καὶ ταῦτα παρὰ μέρος ἤμειβον ἀλλήλαις. ὧν
κυριεύσας ὁ Περσεύς, ὡς ἀπήτουν, ἔφη δώσειν
ἂν ὑφηγήσωνται τὴν ὁδὸν τὴν ἐπὶ τὰς νύμφας
φέρουσαν. αὗται δὲ αἱ νύμφαι πτηνὰ εἶχον
πέδιλα καὶ τὴν κίβισιν, Hv φασιν εἶναι πήραν"
[Πίνδαρος δὲ καὶ Ἡσίοδος ἐν ᾿Ασπίδι ἐπὶ τοῦ
Περσέως"

Πᾶν δὲ μετάφρενον εἶχε «κάρα!» δεινοῖο πελώρον
<Topyots>, ἀμφὶ δέ μιν κίβισις θέε.

εἴρηται δὲ παρὰ τὸ κεῖσθαι ἐκεῖ ἐσθῆτα καὶ τὴν
τροφήν.]} εἶχον δὲ καὶ τὴν <“Aidos> κυνῆν.
ὑφηγησαμένων δὲ τῶν Φορκίδων, ἀποδοὺς τόν τε
ὀδόντα καὶ τὸν ὀφθαλμὸν αὐταῖς, καὶ παραγενό-
μενος πρὸς τὰς νύμφας, καὶ τυχὼν ὧν ἐσπούδαζε,
τὴν μὲν κίβισιν περιεβάλετο, τὰ δὲ πέδιλα τοῖς
Δ᾽ Ἰαὰ προσήρμοσε, τὴν δὲ κυνῆν τῇ κεφαλῇ
ἐπέθετο. ταύτην ὄχων αὐτὸς μὲν οὖς ἤθελεν
ΝΜ e ‘ ΝΜ \ 3 ς ra) \ A
ἔβλεπεν, ὑπὸ ἄλλων δὲ οὐχ ἑωρᾶτο. λαβὼν δὲ
καὶ παρὰ “Eppod ἀδαμαντίνην ἅρπην, πετόμενος
a ee \ pias < Ὁ ΟΣ, ,
εἰς τὸν ᾽Ωκεανὸν ἧζεὲ καὶ «ἀτέχαβε ῆς Γοργόνας
κοιμωμένας. ἦσαν δὲ αὗται Σθενὼ Evpvadn
Μέδουσα. μόνη δὲ ἦν θνητὴ Μέδουσα" διὰ τοῦτο
ἐπὶ τὴν ταύτης κεφαλὴν Περσεὺς ἐπέμφθη. εἶχον
δὲ αἱ Γοργόνες κεφαλὰς μὲν περιεσπειραμένας
φολίσι δρακόντων, ὀδόντας δὲ μεγάλους ὡς συῶν,
καὶ χεῖρας χαλκᾶς, καὶ πτέρυγας χρυσᾶς, δι’ ὧν
ἐπέτοντο. τοὺς δὲ ἰδόντας λίθους ἐποίουν. ἐπιστὰς

1 The passage enclosed in square brackets is probably a
gloss which has crept into the text.

3 τὴν <"Aidos> κυνῆν Wagner (comparing Zenobius, Cent.
i. 41; Tzetzes, Schol. on Lycophron, 838): τὴν κυνῆν A.

156

THE LIBRARY, II, rv. 2

tooth, and these they passed to each other in turn.
Perseus got possession of the eye and the tooth, and
when they asked them back, he said he would
give them up if they would show him the way to
the nymphs. Now these nymphs had winged
sandals and the ae which they say was a wallet.
But Pindar an esiod in The Shield say of
Perseus :—!

“ But all his back had on the head of a dread monster,
The Gorgon, and round him ran the kibtsis.”’

The kibists is so called because dress and food are de-
posited in it.2 They had also the cap of Hades.
_ When the Phorcides had shown him the way, he
gave them back the tooth and the eye, and coming
to the nymphs got what he wanted. So he slung
the wallet (Aibisis) about him, fitted the sandals to
his ankles, and put the cap on his head. Wearing it,
he saw whom he pleased, but was not seen by
others. And having received also from Hermes an
adamantine sickle he flew to the ocean and caught the
Gorgons asléep. They were Stheno, Euryale, and
Medusa. Now Medusa alone was mortal; for that
reason Perseus was sent to fetch her head. But the
Gorgons had heads twined about with the scales of
dragons, and great tusks like swine’s, and brazen
hands, and golden wings, by which they flew ; and
they turned to stone such as beheld them. So Perseus

1 Hesiod, Shteld of Hercules, 223 8q.
2 The word κίβισις is absurdly derived by the writer from
κεῖσθαι and ἐσθής. The gloss is probably an interpolation.

157

APOLLODORUS

οὖν αὐταῖς ὁ Περσεὺς κοιμωμέναις, κατευθυνούσης
τὴν χεῖρα ᾿Αθηνᾶς, ἀπεστραμμένος, καὶ βλέπων
εἰς ἀσπίδα χαλκῆν, δι’ ἧς τὴν εἰκόνα τῆς Γορ-
γόνος ἔβλεπεν, ἐκαρατόμησεν αὐτήν. ἀποτμη-
θείσης δὲ τῆς κεφαλῆς, ἐκ τῆς Γοργόνος ἐξέθορε
Πήγασος πτηνὸς ἵππος, καὶ Χρυσάωρ ὁ ὁ Γηρυόνου
πατήρ' τούτους δὲ ἐγέννησεν ἐκ Ποσειδῶνος. 0
μὲν οὖν Περσεὺς ἐνθέμενος εἰς τὴν κίβισιν τὴν
κεφαλὴν τῆς Μεδούσης ὀπίσω πάλιν ἐχώρει, αἱ
δὲ Topryoves ἐκ τῆς κοίτης ἀναστᾶσαιϊ τὸν Περσέα
ἐδίωκον, καὶ συνιδεῖν αὐτὸν οὐκ ἠδύναντο διὰ τὴν
κυνῆν. ἀπεκρύπτετο γὰρ ὑ ὑπ᾽ αὐτῆς.
Παραγενόμενος δὲ εἰς Αἰθιοπίαν, ἧς ἐβασίλευε
Κηφεύς, εὗρε τὴν τούτου θυγατέρα ᾿Ανδρομέδαν
παρακειμένην βορὰν θαλασσίῳ KNTEL Κασσι.-
ἔπεια γὰρ ἡ Κηφέως γυνὴ Νηρηίσιν ἤρισε περὶ
κάλλους, καὶ πασῶν εἶναι κρείσσων ηὔχησεν'
ὅθεν αἱ Νηρηίδες ἐ ἐμήνισαν, καὶ Ποσειδῶν αὐταῖς
μεθ μὰ πλήμμυράν τε ἐπὶ τὴν χώραν
ἔπεμψε καὶ κῆτος. Ἄμμωνος δὲ χρήσαντος τὴν
ἀπαλλαγὴν τῆς συμφορᾶς, ἐὰν ἡ Κασσιεπείας
θυγάτηρ ᾿Ανδρῥομέδα προτεθῇ τῷ κήτει βορά,
τοῦτο ἀναγκασθεὶς 0 Κηφεὺς ὑπὸ τῶν Αἰθιόπων
ἔπραξε, καὶ προσέδησε τὴν θυγατέρα πέτρᾳ.
ταύτην θεασάμενος ὁ ἹἸΠερσεὺς καὶ ἐρασθεὶς

} ἀναστᾶσαι A: ἀναπτᾶσαι Wagner, comparing Zenobius,
Cent. i. 41.

1 Compare Ovid, Metamorph. iv. 782 89.
2 Compare Hesiod, Theog. 280 sqq.; Ovid, Metamorph. iv .
784 8qq., vi. 119 8q.; Hyginus, Fab. 151.
* For the story of aoe see Tzetzes, Schol. on
Lycophron, 836; Conon, Narrat. 40 (who rationalizes the

158

THE LIBRARY, II. 1v. 2-3

stood over them as they slept, and while Athena
guided his hand and he looked with averted gaze on
a brazen shield, in which he beheld the image of the
Gorgon,! he beheaded her. When her head was cut
off, there sprang from the Gorgon the winged horse
Pegasus and Chrysaor, the father of Geryon ; these
she had by Poseidon.* So Perseus put the head
of Medusa in the wallet (Atbisis) and went back
again ; but the Gorgons started up from their slum-
ber and pursued Perseus: but they could not see
him on account of the cap, for he was hidden by it.
Being come to Ethiopia, of which Cepheus was
king, he found the king’s daughter Andromeda set
out to be the prey of a sea monster.’ For Cassiepea,
the wife of Cepheus, vied with the Nereids in beauty
and boasted to be better than them all; hence the
Nereids were angry, and Poseidon, sharing their
wrath, sent a flood and a monster to invade the
land. But Ammon having predicted deliverance
from the calamity if Cassiepea’s daughter Andromeda
were exposed as a prey to the monster, Cepheus was
compelled by the Ethiopians to do it, and he bound
his daughter to a rock. When Perseus beheld her,
he loved her and promised Cepheus that he would

story); Eratosthenes, Cataster. 16, 17, and 36; Ovid, Meta-
morph. iv. 665 sqq.; Hyginus, Fab. 64; 1d. Astronom. ii. 11 ;
Scriptores rerum mythicarum Latini, ed. G. H. Bode, vol. i.
pp. 24 aq. (First Vatican Mythographer, 73). facto to
the first two of these writers, the scene of the tale was laid
at Joppa. The traces of Andromeda’s fetters were still
pointed out on the rocks at Joppa in the time of Josephus
(Bell. Jud. iii. 9. 2). Sophocles and Euripides composed
tragedies on the subject, of which some fragments remain.
See Tragicorum Graecorum Fragmenta, ed. A. Nauck®, ΡΒ.
167 δηᾳ.. 392 δᾳᾳ.; The Fragments of Sophocles, ed. A. C.
Pearson, i. 78 qq.

a

159

APOLLODORUS

ἀναιρήσειν ὑπέσχετο Κηφεῖ τὸ κῆτος, εἰ μέλλει
σωθεῖσαν αὐτὴν αὐτῷ δώσειν γυναῖκα. ἐπὶ τού-
τοις γενομένων ὅρκων, ὑποστὰς τὸ κῆτος ὄκτεινε
καὶ τὴν ᾿Ανδρομέδαν ἔλυσεν. ἐπιβουλεύοντος
δὲ αὐτῷ Φινέως, ὃς ἦν ἀδελφὸς τοῦ Κηφέως
ἐγγεγνημένος ἃ πρῶτος τὴν ᾿Ανδρομέδαν, μαθὼν
τὴν ἐπιβουλήν, τὴν To ova δείξας μετὰ τῶν
συνεπιβουλευόντων αὐτὸν ἐλίϑωσε παραχρῆμα.
παραγενόμενος δὲ εἰς Σέριφον, καὶ καταλαβὼν
προσπεφευγυΐαν " τοῖς βωμοῖς μετὰ τοῦ Δίκτυος
τὴν μητέρα διὰ τὴν Πολυδέκτου βίαν, εἰσελθὼν
εἰς τὰ βασίλεια," συγκαλέσαντος τοῦ Πολυδέκτου
τοὺς φίλους ἀπεστραμμένος τὴν κεφαλὴν τῆς
Γοργόνος ἔδειξε' τῶν δὲ ἰδόντων, ὁποῖον & ἕκαστος
ἔτυχε σχῆμα ἔχων, ἀπελιθώθη. καταστήσας δὲ
τῆς Σερίφου Δίκτυν βασιλέα, ἀπέδωκε τὰ μὲν
πέδιλα καὶ τὴν κίβισιν καὶ τὴν κυνῆν Ἑρμῇ, τὴν
δὲ κεφαλὴν τῆς Γοργόνος ᾿Αθηνᾷ. Ἑρμῆς μὲν
οὖν τὰ π οειρημένα πάλιν ἀπέδωκε ταῖς νύμφαις,
᾿Αθηνᾶ é ἐν μέσῃ τῇ ἀσπίδι τῆς Topyovos τὴν
κεφαλὴν ἐνέθηκε." λέγεται δὲ ὑπ᾽ ἐνίων ὅτι be
᾿Αθηνᾶν ἡ Μέδουσα ἐκαρατομήθη: φασὶ δὲ ὅτι
καὶ περὶ κάλλους ἠθέλησεν ἡ Topyw αὐτῇ συγ-
κριθῆναι.

Περσεὺς δὲ μετὰ Δανάης καὶ ᾿Ανδρομέδας
ἔσπευδεν εἰς “Apyos, ἵνα ᾿Ακρίσιον θεάσηται. ὁ
δὲ «τοῦτο μαθὼν καὶ; ὃ δεδοικὼς τὸν χρησμόν,

1 ἀγγεγνημένος R: ἐγγενόμενος A: ἐγγυώμενος Heyne,
Westermann, Miller, Bekker, Hercher.

3 προσπεφευγυῖαν Tzetzes, Schol. on Lycophron, 838 : xpo-
πεφευγυῖαν A. 8 τὰ βασίλεια R: τὸν βασιλέα A.

4 ἐνέθηκε Heyne: ἀνέθηκε A.

5 χρῦτο μαθὼν καὶ These words, absent in the MSS., are
restored by Wagner from Zenobius, Cent. i. 41.

160

THE LIBRARY, II. 1. 3~4

kill the monster, if he would give him the rescued
damsel to wife. These terms having been sworn
to, Perseus withstood and slew the monster and
released Andromeda. However, Phineus, who was
a brother of Cepheus, and to whom Andromeda
had been first betrothed, plotted against him; but
Perseus discovered the plot, and by showing the
Gorgon turned him and his fellow conspirators at
once into stone. And having come to Seriphus he
found that his mother and Dictys had taken refuge
at the altars on account of the violence of Poly-
dectes; so he entered the palace, where Polydectes
had gathered his friends, and with averted face he
showed the Gorgon’s head; and all who beheld it
were turned to stone, each in the attitude which he
happened to have struck. Having appointed Dictys
king of Seriphus, he gave back the sandals and the
wallet (Aibests) and the cap to Hermes, but the
Gorgon’s head he gave to Athena. Hermes restored
the aforesaid things to the nymphs and Athena —
inserted the Gorgon’s head in the middle of her
shield. But it is alleged by some that Medusa was
beheaded for Athena’s sake; and they say that the
Gorgon was fain to match herself with the goddess
even in beauty.

Perseus hastened with Danae and Andromeda to
Argos in order that he might behold Acrisius.
But he, learning of this and dreading the oracle,}

1 That is, the oracle which declared that he would be
killed by the son of Danae. See above, ii. 4. 1.

161
VOL. I. ‘ M

APOLLODORUS

ἀπολιπὼν “Apyos εἰς τὴν Πελασγιῶτιν ἐχώρησε
γῆν. Τευταμίδου ' δὲ τοῦ Λαρισσαίων Σ βασιλέως
ἐπὶ κατοιχομένῳ τῷ πατρὶ διατιθέντος ὃ γυμνικὸν
ἀγῶνα, παρεγένετο καὶ ὁ Περσεὺς ἀγωνίσασθαι
θέλων, ἀγωνιζόμενος δὲ πένταθλον, τὸν δίσκον
ἐπὶ τὸν ᾿Ακρισίον πόδα βαλὼν παραχρῆμα
ἀπέκτεινεν αὐτόν. αἰσθόμενος δὲ τὸν χρησμὸν
τετελειωμένον * τὸν μὲν ᾿Ακρίσιον ἔξω τῆς πόλεως
ἔθαψεν, αἰσχυνόμενος δὲ εἰς ΓΑργος ἐπανελθεῖν
ἐπὶ τὸν κλῆρον τοῦ δι’ αὐτοῦ τετελευτηκότος,
παραγενόμενος εἰς Τίρυνθαδ πρὸς τὸν Προίτου
παῖδα Μεγαπένθην ἠλλάξατο, τούτῳ τε τὸ "Αρ-
γος ἐνεχείρισε. καὶ Μεγαπένθης μὲν ἐβασίλευσεν
᾿Αργείων, Περσεὺς δὲ Τίρυνθος, προστειχίσας
Μίδειαν ὅ καὶ Μυκήνας. ἐγένοντο δὲ ἐξ ᾿Ανδρο-
μέδας παῖδες αὐτῷ, πρὶν μὲν ἐλθεῖν εἰς τὴν
Ἑλλάδα Πέρσης, ὃν παρὰ Κηφεῖ κατέλιπεν
(ἀπὸ τούτου δὲ τοὺς Περσῶν βασιλέας λέγεται
γενέσθαι), ἐν Μυκήναις δὲ ᾿Αλκαῖος καὶ Σθένελος
καὶ “Ελειοςῖ Μήστωρ τε καὶ ᾿Ηλεκτρύων, καὶ
θυγάτηρ Τοργοφόνη, ἣν Tlepinpns ἔγημεν.

1 Τευταμίδου EK, Tzetzes, Schol. on Lycophron, 838 (com-
pore Dionysius Halicarnasensis, Antiquit. Rom. i. 28. 3),

ercher, agner: τευταμία A, Westermann: Τευταμίου,
Heyne, Miiller, Bekker.

* Λαρισσαίων EA, Tzetzes, Schol. on Lycophron, 838,
Zenobius, Cent. i. 41: Λαρισαίων ΒΔ, Bekker, Hercher,
Wagner.

* διατιθέντος E, Zenobius, Cent. i. 41: διατεθέντος A.

2 τετελειωμένον Ri: τετελεσμένον A.

5 τίρυνθα R: τίρυνθον A.

° Μίδειαν Aegius: μήδειαν A: Μίδεαν Heyne. See below,
ii, 4. 6, p. 170, note.

7 Ἕλειος Tzetzes, Schol. on Lycophron, 838: ἕλης R:
ἕλας R8C: ἕλλας 8.

162

THE LIBRARY, II. tv. 4-5

forsook Argos and departed to the Pelasgian land.
Now Teutamides, king of Larissa, was holding
athletic games in honour of his dead father, and
Perseus came to compete. He engaged in the
pentathlum, but in throwing the quoit he struck
Acrisius on the foot and killed him instantly.! Per-
ceiving that the oracle was fulfilled, he buried
Acrisius outside the city,? and being ashamed to
return to Argos to claim the inheritance of him
who had died by his hand, he went to Megapenthes,
son of Proetus, at Tiryns and effected an exchange
with him, surrendering Argos into his hands.? So
Megapenthes reigned over the Argives, and Perseus
reigned over Tiryns, after fortifying also Midea and
Mycenae.* And he had sons by Andromeda: before
he came to Greece he had Perses, whom he left
behind with Cepheus (and from him it is said that
the kings of Persia are descended) ; and in Mycenae
he had Alcaeus and Sthenelus and Heleus and
Mestor and Electryon,® and a daughter Gorgophone,
whom Perieres married.° |

1 Compare Pausanias, ii. 16. 2.

? According to another account, the grave of Acrisius was
in the temple of Athena on the acropolis of Larissa. See
Clement of Alexandria, Protrept. iii. 45, p. 39, ed. Potter.

3 As to this exchange of kingdoms, compare Pausanias,
ii. 16. 3.

4 As to the fortification or foundation of Mycenae by Per-
seus, see Pausanias, ii. 15. 4, ii. 16. 3.

5 As to the sons of Perseus and Andromeda, compare
Scholiast on Homer, Jl. xix. 116; Scholiast on Apollonius
Rhodius, Argon. i. 747. The former agrees with Apollodorus
as to the five sons born to Perseus in Mycenae, except that
he calls one of them Aelius instead of Heleus; the latter
mentions only four sons, Alcaeus, Sthenelus, Mestor, and
Electryon.

© See below, iii. 10. 3.

163
M 2

APOLLODORUS

"Ex μὲν οὖν ᾿Αλκαίου καὶ ᾿Αστυδαμείας τῆς
Πέλοπος, ὡς δὲ ἔνιοι λέγουσι Λαονόμης τῆς
Γουνέως, ὡς δὲ ἄλλοι πάλιν ᾿Ἱππονόμης τῆς
Μενοικέως, ᾿Αμφιτρύων ἐγένετο καὶ θυγάτηρ
᾿Αναξώ, ἐκ δὲ Μήστορος καὶ Λυσιδίκης τῆς
Πέλοπος ᾿Ἰπποθόη. ταύτην ἁρπάσας Ποσειδῶν
καὶ κομίσας ἐπὶ tas ᾿Εχινάδας νήσους μίγνυται,
καὶ γεννᾷ Τάφιον, ὃς ῴκισε Τάφον καὶ τοὺς λαοὺς
Τηλεβόας ἐκάλεσεν, ὅτι τηλοῦ τῆς πατρίδος ἔβη.
ἐκ Tadiov δὲ παῖς Πτερέλαος ἐγένετο" τοῦτον
ἀθάνατον ἐποίησε Ποσειδῶν, ἐν τῇ κεφαλῇ χρυ-
ony ἐνθεὶς τρῖχα. ἹΙτερεέλάῳ δὲ ἐγένοντο παῖδες
Χρομίος Τύραννος ᾿Αντίοχος Χερσιδάμας Μήστωρ
Εὐήρης.

᾿Ηλεκτρύων δὲ γήμας τὴν ᾿Αλκαίου θυγατέρα
᾿Αναξώ, ἐγέννησε θυγατέρα μὲν ᾿Αλκμήνην, παῖ-
δας δὲ «Στρατοβάτην;" Γοργοφόνον Φυλόνομον 3
Κελαινέα ᾿Αμφίμαχον Λυσίνομον Χειρίμαχον
᾿Ανάκτορα ᾿Αρχέλαον, μετὰ δὲ τούτους καὶ νόθον
ἐκ Φρυγίας γυναικὸς Μιδέας 8 Λικύμνιον.

1 Στρατοβάτην added by Aegius from Tzetzes, Schol. on
Lycophron, 932 ; compare Sehcliaet-on Pindar, Olymp. vii.
28 (49).

2 Φυλόνομον RR*B, Tzetzes, Schol. on Lycophron, 932:
φιλονόμον C.

3 Μιδέας Pindar, Ol. vii. 29 (53), Heyne, Westermann,
Miiller, Bekker, Hercher, Wagner: Μηδείας A, Tzetzes,
Schol. on Lycophron, 932, where Miiller, the editor, reads
Μιδέας in the text ‘‘auctoritate Apollodori,” but adds that
““ Nostri Codd. consentiunt in pndelas.”

1 The name Teleboans is derived by the writer from telou
ebé (τηλοῦ ἔβη), ‘he went far.” The same false etymology
is accepted by Tzetzes (Schol. on Lycophron, 932). Stra

164

THE LIBRARY, II. ww. 5

Alcaeus had a son Amphitryon and a daughter
Anaxo by Astydamia, daughter of Pelops; but some
say he had them by Laonome, daughter of Guneus,
others that he had them by Hipponome, daughter
of Menoeceus ; and Mestor had Hippothoe by
Lysidice, daughter of Pelops. This Hippothoe was
carried off by Poseidon, who brought her to the
Echinadian Islands, and there had intercourse with
her, and begat Taphius, who colonized Taphos
and called the people Teleboans, because he had
gone far! from his native land. And Taphius had a
son Pterelaus, whom Poseidon made immortal by
implanting a golden hair in his head.2 And to
Pterelaus were born sons, to wit, Chromius, Tyrannus,
Antiochus, Chersidamas, Mestor, and Eueres.

Electryon married Anaxo, daughter of Alcaeus,®
and begat a daughter Alcmena,‘ and sons, to wit,
Stratobates, Gorgophonus, Phylonomus, Celaeneus,
Amphimachus, Lysinomus, Chirimachus, Anactor,
and Archelaus; and after these he had also a
bastard son, Licymnius, by a Phrygian woman
Midea.°
says (x. 2. 20, p. 459) that the Taphians were formerly called
Teleboans. 2 See below, ii. 4. 7.

3 Thus Electryon married his niece, the daughter of his
brother Alcaeus (see above, ii. 4. 5). Similarly Butes is said
to have married the daughter of his brother Erechtheus (iii.
15. 1), and Phineus is reported to have been betrothed
to the daughter of his brother Cepheus (ii. 4. 3). Taken
together, these traditions perhaps point to a custom of
marriage with a niece, the daughter of a brother.

4 According to another account, the mother of Alcmena
was a daughter of Pelops (Euripides, Heraclidae, 210 sq.), her
name being variously given as Lysidice (Scholiast on Pindar,
Olymp. vii. 27 (49); Plutarch, Theseus, 6) and Eurydice
(Diodorus Siculus, iv. 9. 1).

& Compare Scholiast on Pindar, Olymp. vii. 27 (49). :

se)

APOLLODORUS

Σθενέλου δὲ καὶ Νικίππης τῆς Πέλοπος ᾿Αλ-
xvovn καὶ Μέδουσα, ὕστερον δὲ καὶ Εὐρυσθεὺς
ἐγένετο, ὃς καὶ Μυκηνῶν ἐβασίλευσεν. ὅτε γὰρ
Ἡρακλῆς ἔμελλε γεννᾶσθαι, Ζεὺς ἐν θεοῖς ἔφη
τὸν ἀπὸ Περσέως γεννηθησόμενον τότε βασιλεύ-
σειν Μυκηνῶν, Ἥρα δὲ διὰ 3 ζῆλον Εἰλειθυίας 3
ἔπεισε τὸν μὲν ᾿Αλκμήνης τόκον ἐπισχεῖν, Εὐρυ-
σθέα δὲ τὸν Σθενέλου παρεσκεύασε γεννηθῆναι
ἑπταμηνιαῖον ὄντα.

᾿λεκτρύονος δὲ βασιλεύοντος Μυκηνῶν, μετὰ
Ταφίων οἱ Ilreperdouv παῖδες ἐλθόντες τὴν
Μήστορος ἀρχὴν [τοῦ μητροπάτορος] ἀπῇτουν,
καὶ μὴ προσέχοντος ᾿Ηλεκτρύονος ἀπήλαυνον τὰς

1 ᾿Αλκυόνη Wagner (comparing Diodorus Siculus, iv. 19, 7) :
ἀλκυνόη R: ἀλκινόη A. 2 διὰ E: διὰ τὸν A.

. 3. Εἰλειθυίας ΕΑ, Wagner: Εἰλείθυιαν Heyne, Westermann,

Miller, Bekker, Hercher.

4 Ταφίων Heyne: Tagiov MSS., Westermann, Miller,
Bekker, Hercher, Wagner.

5 τοῦ μητροπάτορος (compend.) R: τῶ μητροπάτωρος δ: τῷ
μητροπάτορι A. As Heyne saw, the words are probably a
Ste which has crept into the text. Wagner does not

racket them.

6 προσέχοντος Tzetzes, Schol. on Lycophron, 932: προσέ-
xovres A.

1 According to other accounts, her name was Antibia
(Scholiast on Homer, Jl. xix. 119) or Archippe (J. Tzetzes,
Ohiliades, ii. 172, 192).

2 Compare Homer, Jl. xix. 95-133, where (v. 119) the
Tlithyias, the goddesses of childbirth, are also spoken of in
the plural. According to Ovid (Metamorph. ix. 292 sqq.),
the cueaeres of childbirth (Lucina, the Roman equivalent
of Ilithyia) delayed the birth of Hercules by sitting at
the door of the room with crossed legs and clasped hands
until, deceived by a false report that Alemena had been
delivered, she relaxed her posture and so allowed the birth
to take place. Oompare Pausanias, ix. 11. 3 Antoninus

166

THE LIBRARY, II. iv. 5-6

Sthenelus had daughters, Alcyone and Medusa, by
Nicippe,! daughter of Pelops; and he had after-
wards a son Eurystheus, who reigned also over
Mycenae. For when Hercules was about to be born,
Zeus declared among the gods that the descendant
of Perseus then about to be born would reign over
Mycenae, and Hera out of jealousy persuaded the
Jlithyias to retard Alemena’s delivery,? and contrived
that Eurystheus, son of Sthenelus, should be born a
seven-month child.’

When Electryon reigned over Mycenae, the sons
of Pterelaus came with some Taphians and claimed
the kingdom of Mestor, their maternal grand-
father, and as Electryon paid no heed to the claim,

Liberalis, Transform. 29, according to whom it was the
Fates and Ilithyia who thus retarded the birth of Hercules.
Among the Efiks and Ibibios, of Southern Nigeria, ‘‘ the
ancient custom still obtains that locks should be undone
and knots untied in the house of a woman who is about to
bear a babe, since all such are thought, by sympathetic magic,
to retard delivery. A case was related of a jealous wife,
who, on the advice of a witch doctor versed in the mysteries
of her sex, hid a selection of padlocks beneath her garments,
then went and sat down near the sick woman’s door and
surreptitiously turned the key in each. She had previously
stolen an old waist-cloth from her rival, which she knotted
so tightly over and over that it formed a ball, and, as an
added recaution, she locked her fingers closely together and
sat with crossed legs, exactly as did sane Lucina of old when
determined to prevent the birth of the infant Hercules”
(D. Amaury Talbot, Woman’s Mysteries of a Primitive
People, the Ibibios of Southern Nigeria (London, etc. 1915),
p- ra See further T'aboo and the Perils of the Soul, pp, 294 sqq.

3 Compare Scholiast on Homer, 11. xix. 119; J. Tzetzes,
Chiliades, ii. 172 sqq., 192 sqq.

4 Taphius, the father of Pterelaus, was a son of Hippothoe,
who was a daughter of Mestor. See above, ii. 4.5. Thus
Mestor was not the maternal grandfather, but the great-
great-grandfather of the sons of Pterelaus. Who the maternal

167

APOLLODORUS

βόας" ἀμυνομένων δὲ τῶν ᾿Ηλεκτρύονος παΐδων,
4 4 1 3 7 9 la φ ὠθ
ἐκ προκλήσεως " ἀλλήλους ἀπέκτειναν. ἐσωθη
δὲ τῶν ᾿Ηλεκτρύονος παίδων Λικύμνιος ἔτι νέος
ὑπάρχων, τῶν δὲ Πτερελάου Ἐν ήρης, ὃς καὶ τὰς
ναῦς ἐφύλασσε. τῶν δὲ Ταφίων οἱ διαφυγόντες
3 4 A , ‘ φ ’ Ἁ
ἀπέπλευσαν τὰς ἐλαθείσας βόας ἑλόντες, καὶ
παρέθεντο τῷ βασιλεῖ τῶν ᾿Ηλείων Πολυξένῳ"
᾿Αμφιτρύων δὲ παρὰ Πολυξένου λυτρωσάμενος
αὐτὰς ἤγαγεν εἰς Μυκήνας.Σ ὁ δὲ ᾿Ηλεκτρύων
τὸν τῶν παίδων θάνατον βουλόμενος ἐκδικῆσαι,
Ἁ A ’᾽ 9 ’ Α Α
παραδοὺς τὴν βασιλείαν ᾿Αμφιτρύωνι καὶ τὴν
9 n
θυγατέρα ᾿Αλκμήνην, ἐξορκίσας ἵνα μέχρι τῆς
ἐπανόδου παρθένον αὐτὴν φυλάξῃ, στρατεύειν ἐπὶ
Τηλεβόας Stevoeiro. ἀπολαμβάνοντος δὲ αὐτοῦ
Ἁ Ud “ > 7 3 4 9 9 9 \
τὰς Boas, μιᾶς ἐκθορούσης ᾿Αμφιτρύων ἐπ᾽ αὐτὴν
ἀφῆκεν ὃ μετὰ χεῖρας εἶχε ῥόπαλον, τὸ δὲ ἀπο-
κρουσθὲν ἀπὸ τῶν κεράτων εἰς τὴν ᾿Ηλεκτρύονος
Ἁ A 9 , > S Ψ \
κεφαλὴν ἐλθὸν ἀπέκτεινεν αὐτόν. ὅθεν λαβὼν
ταύτην τὴν πρόφασιν Σθένελος παντὸς “Apyous

1 προκλήσεως Gale: προβλήσεως A.
2 Μυκήνας Tzetzes, Schol. on Lycophron, 932: Μυκήνην
RR&B.

grandfather of the sons of Pterelaus was we do not know,
since the name of their mother is not recorded. The words
‘‘their maternal grandfather” are probably a gloss which has
crept into the text. See the Critical Note. Apart from the
difficulty created by these words, it is hard to suppose that
Electryon was still reigning over Mycenae at the time of this
expedition of the sons of Pterelaus, since, being a son of
Perseus, he was a brother of their great-great-grandfather
Mestor.

1 Compare Apollonius Rhodius, Argon. i. 747-751, with the
Scholiast on τ. 747; Tzetzes, Schol. on Lycophron, 932,
whose account seems based on that of Apollodorus.

168

THE LIBRARY, II. 1. 6

they drove away his kine; and when the sons of
Electryon stood on their defence, they challenged
and slew each other.! But of the sons of Electryon
there survived Licymnius, who was still young;
and of the sons of Pterelaus there survived Everes,
who guarded the ships. Those of the Taphians -
who escaped sailed away, taking with them the
cattle they had lifted, and entrusted them to
Polyxenus, king of the Eleans; but Amphitryon
ransomed them from Polyxenus and. brought them
to Mycenae. Wishing to avenge his sons’ death,
Electryon purposed to make war on the Teleboans,
but first he committed the kingdom to Amphitryon
along with his daughter Alcmena, binding him
by oath to keep her a virgin until his return.*
However, as he was receiving the cows back, one
of them charged, and Amphitryon threw at her the
club which he had in his hands. But the club
rebounded from the cow’s horns and _ striking
Electryon’s head killed him. Hence Sthenelus
laid hold of this pretext to banish Amphitryon from

3 Compare Hesiod, Shield of Hercules, 14 sqq., where it is
said that Amphitryon might not go in to his wife Alemena
until he had avenged the death of her brothers, the sons of
Electryon, who had been slain in the fight with the Taphians.
The tradition points to a custom which enjoined an avenger
of blood to observe strict chastity until he had taken the life
of his enemy.

+ A similar account of the death of Electryon is given
by Tzetzes, Schol. on Lycophron, 932, who seems to follow
Apollodorus. According to this version of the legend, the
_ slaying of Electryon by Amphitryon was purely accidental.

But according to Hesiod (Shteld of Hercules, 11 8ᾳ., 79 84.)
the two men quarrelled over the cattle, and Amphitryon
killed Electryon in hot blood. Compare the Scholiast on
Homer, Jl. xiv. 323.

τόρ

APOLLODORUS

ἐξέβαλεν ᾿Αμφιτρύωνα, καὶ τὴν ἀρχὴν τῶν Μυκη-
νῶν καὶ τῆς Τίρυνθος αὐτὸς κατέσχε' τὴν δὲ
Μίδειαν, μεταπεμψάμενος τοὺς Πέλοπος παῖδας
᾿Ατρέα καὶ Θυέστην, παρέθετο τούτοις.
᾿Αμφιτρύων δὲ σὺν ᾿Αλκμήνῃ καὶ Λικυμνίῳ
παραγενόμενος ἐπὶ Θήβας ὑπὸ Κρέοντος ἡγνίσθη,
καὶ δίδωσι τὴν ἀδελφὴν Περιμήδην Λικυμνίῳ.
λεγούσης δὲ ᾿Αλκμήνης γαμηθήσεσθαι αὐτῷ τῶν
ἀδελφῶν αὐτῆς ἐκδικήσαντι τὸν θάνατον, ὑποσχό-
μενος ἐπὶ Τηλεβόας στρατεύει ᾿Αμφιτρύων, καὶ
παρεκάλει συλλαβέσθαι Κρέοντα. ὁ δὲ ἔφη
στρατεύσειν, ἐὰν πρότερον ἐκεῖνος τὴν Καδμείαν 3
τῆς ἀλώπεκος ἀπαλλάξῃ" ἔφθειρε γὰρ τὴν " Καδ-
μείαν ἀλώπηξ θηρίον. ὑποστάντος δὲ ὅμως
εἱμαρμένον ἦν αὐτὴν μηδέ τινα καταλαβεῖν.
ἀδικουμένης δὲ τῆς χώρας, ἕνα τῶν ἀστῶν παῖδα
οἱ Θηβαῖοι κατὰ μῆνα προετίθεσαν αὐτῇ, πολλοὺς
ἁρπαξούσῃ,δ τοῦτ᾽ εἰ μὴ γένοιτος ἀπαλλαγεὶς
1 μίδειαν Bekker, Hercher: Μίδεαν Heyne, Westermann,
Miiller: μήδειαν A. Both forms, Μίδεια and Μίδεα, are
recognized by Strabo (viii. 6. 11, p. 373) and Stephanus
Byzantius (8.v. Μίδεια), but Strabo preferred the form Μίδεα
for the city in Argolis, and the form Μίδεια for the similarly
named city in Boeotia. In the manuscripts of Pausanias
the name is reported to occur in the forms Μιδεία, Midéa,
Μήδεια, Mndela, and Μηδέα, of which the forms Midela, Μήδεια,
and Μηδεία appear to be the best attested. See Pausanias,
ii. 16. 2, ii. 25. 9, vi. 20. 7, viii. 27. 1, with the critical
commentaries of Schubart and Walz, of Hitzig and Bliimner.
The editors of Pausanias do not consistently adopt any one
of these forms. For example, the latest editor (F. Spiro)
adopts the form Midela in one passage (ii. 16. 2), Μήδεια ina
second (ii. 25. 9), Midéa in a third (vi. 20. 7), and Μίδεια ina
fourth (viii. 27. 1).
2 αὐτῷ Wagner, following Eberhard and comparing
Scholiast on Homer, 7]. xiv. 323; Hesiod, Shield of Her.

170

THE LIBRARY, II. ιν. 6-7

the whole of Argos, while he himself seized the
throne of Mycenae and Tiryns; and he entrusted
Midea to Atreus and Thyestes, the sons of Pelops,
whom he had sent for.

Amphitryon went with Alemena and Licymnius to
Thebes and was purified by Creon! and gave his
sister Perimede to Licymnius. And as Alcmena
said she would marry him when he had avenged her
brothers’ death, Amnphitryon engaged to do so, and
undertook an expedition against the Teleboans, and
invited Creon to assist him. Creon said he would
join in the expedition if Amphitryon would first rid
the Cadmea of the vixen; for a brute of a vixen was
ravaging the Cadmea.? But though Amphitryon
undertook the task, it was fated that nobody should
catch her. As the country suffered thereby, the
Thebans every month exposed a son of one of the
citizens to the brute, which would have carried
off many if that were not done. So Amphitryon

1 That is, for the killing of Electryon. Compare Hesiod,
Shield of Hercules, 79 sqq.; Tzetzes, Schol. on Lycophron,
932; Euripides, Hercules Furens, 16 eq.

2 The animal had its lair at Teumessus, and hence was
known as the Teumessian fox. See Pausanias, ix. 19. 1;
Antoninus Liberalis, Transform. 41; Fs teen Cent. xvi.
42; Suidas, 8.v. Τευμησία ; J. Tzetzes, Chiliades, i. 553 sqq.
(who refers to Apollodorus as his authority); Ovid, Meta-
morph. vii. 762 sqq. By an easy application of the rational-
istic instrument, which cuts so many mythological knots, the
late Greek writer Palaephatus (De Incredib. 8) converted the
ferocious animal into a gentleman (καλὸς κἀγαθὸς) named Fox,
of a truculent disposition and predatory habits, who proved
a thorn in the flesh to the Thebans, until Cephalus rid them
of the nuisance by knocking him on the head.

cules, 14 sqqg.: τῷ A, Heyne, Westermann, Miiller, Bekker,
Hercher. 3 χὴν Καδμείαν A: τοὺς Καδμείους Hercher.
4 τὴν A: γῆν Hercher. © ἁρπαξούσῃ Palmer: ἁρπαζούσῃ A.

171

APOLLODORUS

οὖν ᾿Αμφιτρύων εἰς ᾿Αθήνας πρὸς Κέφαλον τὸν
Δηιονέως, συνέπειθεν ἐπὶ μέρει τῶν ἀπὸ Τηλε-
βοῶν λαφύρων ἄγειν ἐπὶ τὴν θήραν τὸν κύνα ὃν
Πρόκρις ἤγαγεν ἐκ Κρήτης παρὰ Μίνωος λαβοῦ-
ca: ἦν δὲ καὶ τούτῳ πεπρωμένον πᾶν, 6 τε ἂν
διώκῃ, λαμβάνειν. διωκομένης οὖν ὑπὸ τοῦ κυνὸς
τῆς ἀλώπεκος, Ζεὺς ἀμφοτέρους λίθους ἐποίησεν.
᾿Αμφιτρύων δὲ ἔχων ἐκ μὲν Θορικοῦ τῆς ᾿Αττικῆς
Κέφαλον συμμαχοῦντα, ἐκ δὲ Φωκέων Πανοπέα,
ἐκ δὲ “λους ' τῆς ᾿Αργείας “Ελειον τὸν Περσέως,
ἐκ δὲ Θηβῶν Κρέοντα, τὰς τῶν Ταφίων νήσους
ἐπόρθει. ἄχρι μὲν οὖν ἔξη Πτερέλαος, οὐκ ἐδύ-
vato τὴν Τάφον ἑλεῖν: ὡς δὲ ἡ Πτερελάου θυγάτηρ
Κομαιθὼ ἐρασθεῖσα ᾿Αμφιτρύωνος τὴν χρυσῆν
τρίχα τοῦ πατρὸς ἐκ τῆς κεφαλῆς ἐξείλετο,
Πτερελάου τελευτήσαντος ἐχειρώσατο τὰς νήσους
ἁπάσας. τὴν μὲν οὖν Κομαιθὼ κτείνει 5. ᾿Αμφι-
τρύων καὶ τὴν λείαν ἔχων εἰς Θήβας ἔπλει, καὶ
Ν 4 ε ’ \ / , 3 ”
Tas νήσους “Ελείῳ καὶ Κεφάλῳ δίδωσι. κἀκεῖνοι
πόλεις αὐτῶν ἐπωνύμους κτίσαντες κατῴκησαν.
Πρὸ τοῦ δὲ ᾿Αμφιτρύωνα παραγενέσθαι εἰς
Θήβας Ζεύς, διὰ νυκτὸς ἐλθὼν καὶ τὴν μίαν
τριπλασιάσας νύκτα,5 ὅμοιος ᾿Αμφιτρύωνι γενό-
1 “Erous Aegius: ἑλούσης A. 7 κτείνει RR®: κτείνας A.
3 χὴν μίαν τριπλασιάσας νύκτα MSS. and editions. The
Vatican Epitome (E) reads as follows: τὴν μίαν νύκτα πεντα-
πλασιάσας ἢ κατά τινας τριπλασιάσας, of καὶ διὰ τοῦτο τριέσπερον
ἀξιοῦσι λέγεσθαι τὸν Ἡρακλέα : ‘having multiplied the single
night fivefold or threefold, according to some, who on that
account claim for Hercules the title of Triesperus (He of the
Three Evenings).” The title of Triesperus is similarly ex-
plained by Tzetzes, Schol. on Lycophron, 33. The multi-
plication of the night fivefold appears to be mentioned by

no other ancient writer Compare R. Wagner, Hpitoma
Vaticana, p. 98.

172

THE LIBRARY, II. tv. 7-8

betook him to Cephalus, son of Deioneus, at
Athens, and persuaded him, in return for a share
of the Teleboan spoils, to bring to the chase
the dog which Procris had brought from Crete
as a gift from Minos!; for that dog was destined
to catch whatever it pursued. So then, when the
vixen was chased by the dog, Zeus turned both of
them into stone. Supported by his allies, to wit,
Cephalus frem Thoricus in Attica, Panopeus from
Phocis, Heleus, son of Perseus, from Helos in Ar-
golis, and Creon from Thebes, Amphitryon ravaged
the islands of the Taphians. Now, so long as Ptere-
laus lived, he could not take Taphos; but when
Comaetho, daughter of Pterelaus, falling in love
with Amphitryon, pulled out the golden hair from
her father’s head, Pterelaus died,? and Amphitryon
subjugated all the islands. He slew Comaetho, and
sailed with the booty to Thebes,’ and gave the
islands to Heleus and Cephalus; and they founded
cities named after themselves and dwelt in them.

But before Amphitryon reached Thebes, Zeus
came by night and prolonging the one night threefold
he assumed the likeness of Amphitryon and bedded

1 As to Procris, see below, iii. 15. 1.

2 Compare Tzetzes, Schol. on Lycophron, 932. For the
ee story of Nisus and his daughter Megara, see below,
111. .ο ὃ.

8 In the sanctuary of Ismenian Apollo at Thebes, the
historian Herodotus saw a tripod bearing an inscription in
‘*Cadmean letters,’”’ which set forth that the vessel had been
dedicated by Amphitryon from the spoils of the Teleboans.
See Herodotus, v. 59. Among the booty was a famous goblet
which Poseidon had given to his son Teleboes, and which
Teleboes had given to Pterelaus. See Athenaeus, xi. 99,
Ρ. 498c; Plautus, Amphttryo, 256 sq. For the expedition of

Amphitryon against the Teleboans or Taphians, see alsoStrabo,
x. 2.20; Pausanias, i. 37.6; Plautus, Amphitryo, 183-256.

173

APOLLODORUS

μενος ᾿Αλκμήνῃ συνευνάσθη καὶ Ta γενόμενα
wept! Τηλεβοῶν διηγήσατο. ᾿Αμφιτρύων δὲ παρα-
γενόμενος, ὡς οὐχ ἑώρα φιλοφρονουμένην πρὸς
αὐτὸν τὴν γυναῖκα, ἐπυνθάνετο τὴν αἰτίαν: εἰ-
πούσης δὲ ὅτι τῇ προτέρᾳ νυκτὶ παραγενόμενος
αὐτῇ συγκεκοίμηται, μανθάνει παρὰ Τειρεσίου
τὴν γενομένην τοῦ Διὸς συνουσίαν. ᾿Αλκμήνη δὲ
δύο ἐγέννησε παῖδας, Διὶ μὲν Ἡρακλέα, μιᾷ νυκτὶ
πρεσβύτερον, ᾿Αμφιτρύωνι δὲ ᾿Ιφικλέα. τοῦ δὲ
παιδὸς ὄντος ὀκταμηνιαίου δύο δράκοντας ὑπερ-
4 [7 > 4 Ἁ 9 \ ” [ΟῚ

μεγέθεις “Ἥρα ἐπὶ τὴν εὐνὴν ἔπεμψε, διαφθαρῆναι

\ 4 / 9 ’ ΛΑ 3 ᾽
τὸ βρέφος θέλουσα. ἐπιβοωμένης δὲ ᾿Αλκμήνης
᾿Αμφιτρύωνα, Ἡρακλῆς διαναστὰς ἄγχων ἑκατέ-
pats ταῖς χερσὶν αὐτοὺς διέφθειρε. PDépexvdns δέ
φησιν ᾿Αμφιτρύωνα, βουλόμενον μαθεῖν ὁπότερος
ἣν τῶν παίδων ἐκείνου, τοὺς δράκοντας εἰς τὴν

> A a \ A A 3 2
εὐνὴν ἐμβαλεῖν, καὶ τοῦ μὲν ᾿Ιφικλέους φυγόντος

A € a lo!
τοῦ δὲ ‘Hpaxdéous ὑποστάντος μαθεῖν ὡς ᾿Ιφικλῆς
ἐξ αὐτοῦ γεγέννηται.

᾿Εδιδάχθη 56? Ἡρακλῆς ἁρματηλατεῖν μὲν
ὑπὸ ᾿Αμφιτρύωνος, παλαίειν δὲ ὑπὸ Αὐτολύκου,
τοξεύειν δὲ ὑπὸ Εὐρύτου, ὁπλομαχεῖν δὲ ὑπὸ

1 περὶ (compend.) Ib, Bekker, Hercher: παρὰ A.
2 δὲ ΒΗ: μὲν A.

1 For the deception of Alcmena by Zeus and the birth of
Hercules and Iphicles, see Hesiod, Shield of Hercules, 27-56 ;
Diodorus Siculus, iv. 9; Scholiast on Homer, Jl. xiv. 323,
and Od. xi. 266; Tzetzes, Schol. on Lycophron, 33; Hy-
inus, Fab. 29. The story was the subject of plays by
Sophocles and Euripides which have perished (Tragitcorum
Graccorum Fragmenta, ed. A. Nauck?, pp. 156, 386 8qq.;
The Fragments of Sophocles, ed. A. C Pearson, i. 76 8qq.) ;
and it is the theme of a well-known comedy of Plautus, the
Amphitryo, which is extant. In that play (Prologue, 1128q9.),

174

THE LIBRARY, II. iv. 8-9

with Alemena! and related what had happened con-
cerning the Teleboans. But when Amphitryon
arrived and saw that he was not welcomed by his
wife, he inquired the cause ; and when she told him
that he had come the night before and slept
with her, he learned from Tiresias how Zeus had
enjoyed her. And Alcmena bore two sons, to wit,
Hercules, whom she had by Zeus and who was the
elder by one night, and Iphicles, whom she had by
Amphitryon. When the child was eight months
old, Hera desired the destruction of the babe and
sent two huge serpents to the bed. Alcmena called
Amphitryon to her help, but Hercules arose and
killed the serpents by strangling them with both his
hands.?, However, Pherecydes says that it was
Amphitryon who put the serpents in the bed, be-
cause he would know which of the two children was
his, and that when Iphicles fled, and Hercules stood
his ground, he knew that Iphicles was begotten of
his body.

Hercules was taught to drive a chariot by Amphi-
tryon, to wrestle by Autolycus, to shoot with the
bow by Eurytus, to fence by Castor, and to play the

Plautus mentions the lengthening of the night in which
Jupiter (Zeus) begat Hercules. The Scholiast on Homer (1,
xiv. 323) says that Zeus persuaded the Sun not to rise for
three days; and the threefold night is mentioned also by
Diodorus Siculus (iv. 9. 2). The whole story was told by
Pherecydes, as we learn from the Scholiasts on Homer (Zl.
xiv. 323; Od. xi. 266) ; and it is likely that Apollodorus here
follows him, for he refers to Pherecydes a few lines below.

7 As to the infant Hercules and the serpents, compare
Pindar, Nem. i. 33 (50) sqqg.; Theocritus, xxiv.; Diodorus
Siculus, iv. 10. 1; Pausanias, i. 24. 2;- Plautus, Amphttryv,
1123 sqg.; Virgil, Aen. viii. 288 eg.; Hyginus, Fab. 30.
According to Theocritus (xxiv. 1), Hercules was ten months
old when he strangled the serpents. -

I

10

APOLLODORUS

Κάστορος, κιθαρῳδεῖν δὲ ὑπὸ Λίνον. οὗτος δὲ ἦν
ἀδελφὸς ᾿Ορφέως: ἀφικόμενος δὲ εἰς Θήβας καὶ
Θηβαῖος γενόμενος ὑπὸ Ἡρακλέους τῇ κιθάρᾳ
πληγεὶς ἀπέθανεν' ἐπιπλήξαντα γὰρ αὐτὸν ὁρ-
γισθεὶς ἀπέκτεινε. δίκην δὲ ἐπαγόντων τινῶν
αὐτῷ φόνου, παρανέγνω νόμον ‘PadapdvOvos
λέγοντος, ὃς ἂν ἀμύνηται τὸν χειρῶν ἀδίκων
/ 1 10 a @ A 9 vO 2
κατάρξαντα, ἀθῷον eivat, καὶ οὕτως ἀπελύθη.
δείσας δὲ ᾿Αμφιτρύων μὴ πάλιν τι ποιήσῃ τοιοῦ-
τον, ἔπεμψεν αὐτὸν εἰς τὰ βουφόρβια. κἀκεῖ
τρεφόμενος μεγέθει τε καὶ ῥώμῃ πάντων διή-
νεγκεν. ἦν δὲ καὶ θεωρηθεὶς φανερὸς ὃ ὅτι Δεὸς
παῖς ἦν: τετραπηχυαῖον μὲν γὰρ εἶχε τὸ σῶμα,
πυρὸς δ᾽ ἐξ ὀμμάτων ἔλαμπεν αἴγλην. οὐκ ἠστό-
et δὲ οὔτε τοξεύων οὔτε ἀκοντίζων.
9 a , e ᾽ 4
Εν δὲ τοῖς βουκολίοις ὑπάρχων ὀκτωκαιδε-
καέτης τὸν Κιθαιρώνειον ἀνεῖλε λέοντα. οὗτος
« ’, lel Le] >
yap ὁρμώμενος ἐκ τοῦ Κιθαιρῶνος τὰς ᾿Αμφι-
τρύωνος ἔφθειρε Boas καὶ τὰς Θεσπίου.. βασι-
1 κατάρξαντα Ἐἰ : ἄρξαντα A. 2 ἀπελύθη ERR®: ἀπελάθη R.
3 φανερὸς R: φανερῶς Εἰ : φοβερὸς A.
4 Θεσπίου Bekker, Hercher, Wagner: Θεστίου EA, Heyne,
Westermann, Miiller. This king’s name is variously re-
κρήνης by the ancients in the forms Θέσπιος and Θέστιος. In
avour of the form Θέσπιος, see below, ii. 7. 6; Diodorus
Siculus, iv. 29. 2. In favour of the form Θέστιος, see below,
ii. 4. 12, ii. 7. 8 (where Θεστίου occurs in the MSS.) ; Pausa-
nias, iii. 19. 5, ix. 27. 6. When we consider the variation
of the MSS. on this ee the extreme slightness of the
difference (a single stroke of the pen) between the two forms,
and the appropriateness of the form @éomos for the name of
a king of Thespiae, we may surmise that the true form is
Θέσπιος, and that it should everywhere replace Θέστιος in
our editions of Greek authors. There is at all events no

doubt that Diodorus Siculus read the name in this form,
for he speaks of Θέσπιος as βασιλεύων τῆς ὁμωνύμου χώρας.

176

THE LIBRARY, ITI, 1v. 9-10

lyre by Linus.! This Linus was a brother of Orpheus ;
he came to Thebes and became a Theban, but was
killed by Hercules with a blow of the lyre; for
being struck by him, Hercules flew into a rage and
slew him.?, When he was tried for murder, Hercules
quoted a law of Rhadamanthys, who laid it down
that whoever defends himself against a wrongful
aggressor shall go free, and so he was acquitted. But
fearing he might do the like again, Amphitryon sent
him to the cattle farm; and there he was nurtured
and outdid all in stature and strength. Even by the
look of him it was plain that he was a son of Zeus;
for his body measured four cubits,? and he flashed a
gleam of fire from his eyes; and he did not miss,
neither with the bow nor with the javelin.

While he was with the herds and had reached
his eighteenth year he slew the lion of Cithaeron,
for that animal, sallying from Cithaeron, harried
the kine of Amphitryon and of Thespius.4 Now

1 As to the education of Hercules, see Theocritus, xxiv. 104
8qq., according to whom Hercules learned wrestling not from
' Autolycus but from Harpalycus, son of Hermes.

2 Compare Diodorus Siculus, iii. 67.2 ; Pausanias, ix. 29.9;
J. Tzetzes, Chiliades, ii. 213 sq.

8 Four cubits and one foot, according to the exact measure-
ment of the historian Herodorus. See J. Tzetzes, Chiliades,
ii. 210 sq.; 1d. Schol. on Lycophron, 662.

4 According to another account, the lion of Cithaeron was
killed by Alcathous (Pausanias, i. 41. 3 sqg.). But J. Tzetzes
(Chiliades, ii. 216 sq.) agrees with Apollodorus, whose
account of Hercules he seems to follow.

Heyne, though he admits that he had not been consistent
(‘* Animo in gravioribus occupato non fui satis constans in hoc
nomine”) deliberately preferred Θέσπιος to Θέστιος : ‘‘Verum
tamen necesse est Thespii nomen, si quidem Thespiadae dictae
sunt filiae.” See his critical note on ii. 7. 8 (vol. i. p. 226).

177
VOL. I. N

APOLLODORUS

λεὺς δὲ ἦν οὗτος Θεσπιῶν, πρὸς ὃν ἀφίκετο
Ἡρακλῆς ἑλεῖν βουλόμενος τὸν λέοντα. ὁ δὲ
αὐτὸν ἐξένισε πεντήκοντα ἡμέρας, καὶ ἐπὶ τὴν
θήραν ἐξιόντι νυκτὸς ἑκάστης μίαν cuvevvate
θυγατέρα (πεντήκοντα δὲ αὐτῷ ἦσαν ἐκ Μεγα-
μήδης γεγεννημέναι τῆς ᾿Αρνέου) ἐσπούδαζε γὰρ
πάσας ἐξ Ἡρακλέους τεκνοποιήσασθαι. Ἥρα-
κλῆς δὲ μίαν νομίζων εἶναι τὴν ἀεὶ συνευναζο-
μένην, συνῆλθε πάσαις. καὶ χειρωσάμενος τὸν
λέοντα τὴν μὲν δορὰν ἠμφιέσατο, τῷ χάσματι δὲ
ἐχρήσατο κόρυθι.

Ανακάμπτοντι δὲ αὐτῷ ἀπὸ τῆς θήρας συνήν-
τησαν κήρυκες παρὰ ‘Epyivou πεμφθέντες, ἵνα
παρὰ Θηβαίων τὸν δασμὸν λάβωσιν. ἐτέλουν δὲ
Θηβαῖοι τὸν δασμὸν “Epyive δι’ αἰτίαν τήνδε.
Κλύμενον tov Μινυῶν βασιλέα λίθῳ βαλὼν
Μενοικέως ἡνίοχος, ὄνομα ἹΠεριήρης, ἐν Ὄγ-
χηστῷ" τι ἀφιδ ρος τεμένει τιτρώσκει: ὁ δὲ
κομισθεὶς εἰς ᾿Ορχομενὸν ἡμιθνὴς ἐπισκήπτει
τελευτῶν ᾿Εργίνῳ τῷ παιδὶ ἐκδικῆσαι τὸν θάνα-
τον αὐτοῦ. στρατευσάμενος δὲ ᾿Εργῖνος ἐπὶ Θή-
βας, κτείνας οὐκ ὀλίγους ἐσπείσατο μεθ᾽ ὅρκων,
ὅπως πέμπωσιν αὐτῷ Θηβαῖοι δασμὸν ἐπὶ εἴκοσιν
ἔτη, κατὰ ἔτος ἑκατὸν βόας. ἐπὶ τοῦτον τὸν

1 ᾽ογχηστῷ Aegius: ᾽ορχηστῷ A.

o

1 As to Hercules and the daughters of Thespius, compare
Diodorus Siculus, iv. 29. 2.89g.; Pausanias, ix. 27. 6 δᾳ.;
Athenaeus, xiii. 4, p. 556F; J. Tzetzes, Chiliades, ii. 221 sqq.
The father of the damsels is called Thestius by Pausanias and
Athenaeus, who refers to Herodorus as his authority. See
the Critical Note.

178

THE LIBRARY, ITI. 1v. to—11

this Thespius was king of Thespiae, and Hercules
went to him when he wished to catch the
lion. The king entertained him for fifty days, and
each night, as Hercules went forth to the hunt,
Thespius bedded one of his daughters with him
(fifty daughters having been borne to him by Mega-
mede, daughter of Arneus) ; for he was anxious that
all of them should have children by Hercules.
Thus Hercules, though he thought that his bed-
fellow was always the same, had intercourse with
them 4111 And having vanquished the lion, he
dressed himself in the skin and wore the scalp? as a
helmet.

As he was returning from the hunt, there met
him heralds sent by Erginus to receive the tribute
from the Thebans.* Now the Thebans paid tribute
to Erginus for the following reason. Clymenus,
king of the Minyans, was wounded with a cast of a
stone by a charioteer of Menoeceus, named Perieres,
in a precinct of Poseidon at Onchestus; and being
carried dying to Orchomenus, he with his last breath
charged his son Erginus to avenge his death. So
Erginus marched against Thebes, and after slaughter-
ing not a few of the Thebans he concluded a treaty
with them, confirmed by oaths, that they should
send him tribute for twenty years, a hundred kine
every year. Falling in with the heralds on their

2 More exactly, ‘‘the gaping mouth.” In Greek art
Hercules is commonly represented wearing the lion’s skin,
often with the lion’s scalp as a hood on his head. See, for
example, A. Baumeister, Denkmdler des klassischen Altertums,
i. figs. 724, 726, 729, 730.

3 As to Hercules and Erginus, compare Diodorus Siculus,
iv. 10. 3-5; Pausanias, ix. 37. 2 8ᾳ. ; J. Tzetzes, Chiliades,
ii, 226 sqq.

179
N 2

APOLLODORUS

δασμὸν εἰς Θήβας τοὺς κήρυκας ἀπιόντας συντυ-

A € A 4 3 Α 3 “
χὼν Ἡρακλῆς ἐλωβήσατο' ἀποτεμὼν yap αὐτῶν
τὰ ὦτα καὶ τὰς ῥῖνας, καὶ [διὰ σχοινίων ]} τὰς χεῖ-
pas δήσας ἐκ τῶν τραχήλων, ἔφη τοῦτον ᾿Ἐργίνῳ
καὶ. Μινύαις δασμὸν κομίζειν. ἐφ᾽ οἷς ἀγανακ-
τῶν ἐστράτευσεν ἐπὶ Θήβας. Ἡρακλῆς δὲ λα-
βὼν ὅπλα παρ᾽ ᾿Αθηνᾶς καὶ πολεμαρχῶν ᾿Ἔργῖνον
μὲν ἔκτεινε, τοὺς δὲ Μινύας ἐτρέψατο καὶ τὸν
δασμὸν διπλοῦν ἠνάγκασε Θηβαίοις φέρειν. συν-
ἔβη δὲ κατὰ τὴν μάχην ᾿Αμφιτρύωνα γενναίως
μαχόμενον τελευτῆσαι. λαμβάνει δὲ Ἣρακλῆς
παρὰ Κρέοντος ἀριστεῖον τὴν πρεσβυτάτην θυγα-
τέρα Μεγάραν, ἐξ ἧς αὐτῷ παῖδες ἐγένοντο τρεῖς,
Θηρίμαχος Κρεοντιάδης Δηικόων. τὴν δὲ νεωτέ-
pav θυγατέρα Κρέων ᾿Ιφικλεῖϑ δίδωσιν, ἤδη παῖδα
᾿Ιόλαον ἔχοντι ἐξ Αὐτομεδούσης τῆς ᾿Αλκάθου.
» Ν > / \ ? ’
ἔγημε δὲ καὶ ᾿Αλκμήνην μετὰ τὸν ᾿Αμφιτρύωνος
θάνατον Διὸς παῖς Ῥαδάμανθυς, κατῴκει δὲ ἐν
3 a
Ὡκαλέαις τῆς Βοιωτίας πεφευγώς.

1 διὰ σχοινίων ab inepto Graeculo apposita suspicor, Heyne.
The words are at least misplaced, if, as seems probable,
ἀποτεμὼν is to be understood as applying to ras χεῖρας as well |
as to τὰ ὦτα καὶ τὰς ῥῖνας.

" ἀγανακτῶν. Heyne proposed to insert ἐκεῖνος or ᾿Εργῖνος.
The sense seems to require one or the other.

3 Ἰφικλεῖ Wagner: ἰφίκλῳ A. For the form ᾿Ιφικλῆς, see
i. 8. 2, ii. 4. 8 (thrice), ii. 7. 3; and compare R. Wagner,
Epitoma Vaticana, pp. 98 ag.

ὁ ᾽Ωκαλέαις A. In Homer (Jl. ii. 501), Strabo (ix. 2. 26,

p. 410), and Stephanus Byzantius (s.v. ᾿Ωκαλέα) the name
occurs in the singular, ’"Oxadéa (’"Qxarém Homer).

1 Compare Diodorus Siculus, iv. 10.6; J. Tzetzes, Chiliades,
ii, 228. As to the sons of Hercules by Megara, compare
below, ii. 7.8. The ancients differed considerably as to the

180

THE LIBRARY, II. iv. 11 |

way to Thebes to demand this tribute, Hercules out-
raged them ; for he cut off their ears and noses and
hands, and having fastened them [by ropes] from their
necks, he told them to carry that tribute to Erginus
and the Minyans. Indignant at this outrage, Erginus
marched against Thebes. But Hercules, having re-
ceived weapons from Athena and taken the com-
mand, killed Erginus, put the Minyans to flight, and
compelled them to pay double the tribute to the
Thebans. And it chanced that in the fight Amphi-
tryon fell fighting bravely. And Hercules received
from Creon his eldest daughter Megara as a prize of
valour,! and by her he had three sons, Therimachus, |
Creontiades, and Deicoén. But Creon gave his
younger daughter to Iphicles, who already had a son
Iolaus by Automedusa, daughter of Alcathus. And
Rhadamanthys, son of Zeus, married Alemena after
the death of Amphitryon, and dwelt as an exile at
Ocaleae in Boeotia.?

nuimber and names of the children whom Hercules had by
. Megara. According to Pindar (Isthm. iv. 63 sq.) there were
eight of them. Euripides speaks of three (Hercules Furens,
995 sq.). See Scholiast on Pindar, Isthm. iv. 61 (104);
Tzetzes, Schol. on Lycophron, 48 and 663; Scholiast on
Homer, Od. xi. 269 (who agrees with Apollodorus and quotes
Asclepiades as his authority); Hyginus, Fab. 31 and 32.
The Thebans celebrated an annual festival, with sacrifices
‘and games, in honour of the children. See Pindar, Isthm.
iv. 61 (104) sqq., with the Scholiast.

2 Compare Tzetzes, Schol. on Lycophron, 50, who says
that Rhadamanthys fled from Crete because he had murdered
his own brother. He agrees with Pausanias that the worthy
couple took up their abode at Ocaleae (or Ocalea) in Boeotia.
Their tombs were shown near Haliartus, in Boeotia. - See
Plutarch, Lysander, 28. The grave of Alemena was excavated
in antiquity, during the Spartan occupation of the Cadmea.
It was found to contain a small bronze bracelet, two earthen-

181

APOLLODORUS

ΠΡρομαθὼν 1 δὲ παρ᾽ ᾿Ευρύτου 5 τὴν τοξικὴν
€ “a , ¢ fo) , ’ b
Ηρακλῆς ἔλαβε παρὰ “Ἑρμοῦ μὲν ξίφος, παρ
᾿Απόλλωνος δὲ τόξα, παρὰ δὲ Ἡφαίστου θώρακα
χρυσοῦν, παρὰ δὲ ᾿Αθηνᾶς πέπλον: ῥόπαλον μὲν
γὰρ αὐτὸς ἔτεμεν ἐκ Νεμέας.

Μετὰ δὲ τὴν πρὸς Μινύας μάχην συνέβη αὐτῷ
κατὰ ζῆλον “Hpas μανῆναι, καὶ τούς τε ἰδίους
παῖδας, οὗς ἐκ Μεγάρας εἶχεν, εἰς πῦρ ἐμβαλεῖν
καὶ τῶν ᾿Ιφικλέους" δύο" διὸ καταδικάσας ἑαυτοῦ
φυγὴν καθαίρεται μὲν ὑπὸ Θεσπίον," παραγενό-
μενος δὲ εἰς Δελφοὺς πυνθάνεται τοῦ θεοῦ ποῦ

/ e \ / , A ε
κατοικήσει. ἡ δὲ Πυθία τότε πρῶτον Ἡρακλέα
αὐτὸν προσηγόρευσε: τὸ δὲ πρώην ὅ ᾿Αλκείδης

1 προμαθὼν A, Heyne, Westermann, Miiller, Bekker,
Hercher: προσμαθὼν ER, Wagner.

2 Ἑυρύτονυ Aegius, Commelinus, Gale, Heyne, Wester-
mann, Miiller, Bekker, Hercher: αὐτοῦ A, Wagner.

3 ἰφικλέους E: ἰφίκλον A.

ὁ Θεσπίον Bekker, Hercher, Wagner: Θεστίου EA, Heyne,
Westermann, Miiller. 5 πρώην E: πρῶτον A.

ware jars, and a bronze tablet inscribed with ancient and
unknown characters. See Plutarch, De genio Socratis, 5.

A different story of the marriage of Rhadamanthys and
Alemena was told by Pherecydes. According to him, when
Alcmena died at a good old age, Zeus commanded Hermes to
steal her body from the coffin in which the sons of Hercules
were conveying it to the grave. Hermes executed the com-
mission, adroitly substituting a stone for the corpse in the
coffin. Feeling the coffin very heavy, the sons of Hercules
set it down, and taking off the lid they discovered the fraud.
They took out the stone and set it up in a sacred grove at
Thebes, where was a shrine of Alemena. Meantime Hermes
had carried off the real Alemena to the Islands of the Blest,
where she was married to Rhadamanthys. See Antoninus
Liberalis, 7’ransform. 33. This quaint story is alluded to by
Puusanias, who tells us (ix. 16. 7) that there was no tomb of
Alcmena at Thebes, because at her death she had been turned
to stone.

182

THE LIBRARY, II. 1v. 11-12

Having first learned from Eurytus the art of
archery,! Hercules received a sword from Hermes, a
bow and arrows from Apollo,? a golden breastplate
from Hephaestus, and a robe from Athena; for he
had himself cut a club at Nemea.

Now it came to pass that after the battle with the
Minyans Hercules was driven mad through the
jealousy of Hera and flung his own children, whom
he had by Megara, and two children of Iphicles into
the fire ;? wherefore he condemed himself to exile,
and was purified by Thespius, and repairing to
Delphi he inquired of the god where he should
dwell.4| The Pythian priestess then first called
him Hercules, for hitherto he was called Alcides.§

1 See above ii. 4.9. According to another account, Hercu-
les learned archery from the exile Rhadamanthys (Tzetzes,
Schol. on Lycophron, 50), and if we accept the MS. reading
αὐτοῦ in the present passage (see Critical Note), this was the
version of the story here followed by Apollodorus. But it
seems more likely that αὐτοῦ is a scribe’s mistake for Εὐρύτου
than that Apollodorus should have contradicted himself flatly
in two passages so near each other. The learned Tzetzes (/.c.)
mentions no less than three different men—Teutarus, Eurytus,
and Rhadamanthys—to whom the honour of having taught
Hercules to shoot was variously assigned by tradition.

2 As to the gifts of the gods to Hercules, see Diodorus
Siculus, iv. 13. 3, who, besides the sword and bow given by
Hermes and Apollo, mentions horses given by Poseidon.

9 Compare Euripides, Hercules Furens, 967 8qq.; Moschus,
iv. 13 sgqg.; Diodorus Siculus, iv. 11. 1 84ᾳ.; Tzetzes, Schol.
on Lycophron, 38; Nicolaus Damascenus, Frag. 20, in Frag-
menta Historiccrum Graecorum, ed. C. Miiller, iii. 369;
Hyginus, Fab. 32.

4 Compare Diodorus Siculus, iv. 10. 7.

5 Hercules was called Alcides after his grandfather Alcaeus,
the father of Amphitryon. See above, ii. 4. 8. But, accord-
ing to another account, the hero was himself called Alcaeus
before he received the name of Hercules from Apollo. See
Sextus Empiricus, pp. 398 84., ed. Im. Bekker; Scholiast on
Pindar, Olymp. vi. 68 (115)

183

APOLLODORUS

προσηγορεύετο. κατοικεῖν δὲ αὐτὸν εἶπεν ἐν
Τίρυνθι, Ἑὐρυσθεῖ λατρεύοντα ἔτη δώδεκα, καὶ
τοὺς ἐπιτασσομένους ἄθλους δέκαϊ ἐπιτελεῖν, καὶ
οὕτως ἔφη, τῶν ἄθλων συντελεσθέντων, ἀθάνατον
αὐτὸν ἔσεσθαι.

V. Τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε,
καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει.
πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέον-
τος τὴν δορὰν κομίξειν' τοῦτο δὲ ζῷον ἦν ἄτρω-
τον, ἐκ Τυφῶνος γεγεννημένον.2 πορευόμενος οὖν
ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται
παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον
θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν
μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Ati σωτῆρι
θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς ἥρωι ἐναγίζειν.

1 δέκα Bekker, Hercher, Wagner: δώδεκα EA.
2 γεγεννημένον ER®: γεγενημένον A.
3 τότε ws Aegius: τῷ τέως A.

1 For the labours of Hercules, see Sophocles, T'rachiniae,
1091 sqq.; Euripides, Hercules Furens, 359 sqq., 1270 sqq. ;
Diodorus Siculus, iv. 10 94ᾳ.;: Pausanias, v. 10. 9, v. 26. 7;
Quintus Smyrnaeus, Posthomerica, vi. 208 sqq.; J. Tzetzes,
Chiliades, 229 sqq.; Virgil, Aen. viii. 287 sqq.; Ovid, Meta-
morph. ix. 182 sqq.; Hyginus, Fab. 30.

2 As to the Nemean lion, compare Hesiced, Theog. 326 sqq.;
Bacchylides, Hpinic. viii. 6 sqq.; Sophocles, Trachiniae, 1091
sqq.; Theocritus, xxv. 162 sqg.; Diodorus Siculus, iv. 11. 3 sq.;
Eratosthenes, Cataster. 12; J. Tzetzes, Chiliades, τι. 232 sq.;
Hyginus, Fab. 30. According to Hesiod, the Nemean lion was
Ley Se by Orthus, the hound of Geryon, upon the monster
Kchidna. Hyginus says that the lion was bred by the Moon.

3 As to Hercules and Molorchus, compare Tibullus, iv. 1.
12 8ᾳ.; Virgil, Georg. iii. 19, with Servius’s note ; Martial, iv.
64. 30, ix. 43. 13; Statius, Sylv. iii. 1. 28. |

4 The Greeks had two distinct words for sacrificing,
according as the sacrifice was offered to a god or to a hero,
that is, to a worshipful dead man; the former sacrifice was
expressed by the verb θύειν, the latter by the verb ἐναγίζειν.

184

THE LIBRARY, II. τν. 12-v. 1

And she told him to dwell in Tiryns, serving
Eurystheus for twelve years and to perform the ten
labours imposed on him, and so, she said, when the
tasks were accomplished, he would be immortal.!

V. When Hercules heard that, he went to Tiryns
and did as he was bid by Eurystheus. First, Eurys-
theus ordered him to bring the skin of the Nemean
lion ;2 now that was an invulnerable beast begotten
by Typhon. On his way to attack the lion he came
to Cleonae and lodged at the house of a day-labourer,
Molorchus ;* and when his host would have offered
a victim in sacrifice, Hercules told him to wait for
thirty days, and then, if he had returned safe from
the hunt, to sacrifice to Saviour Zeus, but if he were
dead, to sacrifice to him as to a hero. And having

The verbal distinction can hardly be preserved in English,
except by a periphrasis. For the distinction between the
two, see Pausanias, ii. 10. 1, ii. 11. 7, iii. 19. 3; and for more
instances of ἐναγίζειν in this sense, see Pausanias, iii. 1. 8,
vi. 2). 11, vii. 17. 8, vii. 19. 10, vii. 20. 9, viii. 14. 10 and
11, viii. 41. 1, ix. 5. 14, ix. 18. 3 and 4, ix. 38. 5, x. 24.6;
Inscriptiones Graecae Megaridis, Oropiae, Boeotiae, ed.
G. Dittenberger, p. 32, No. 53. For instances of the
antithesis between θύειν and ἐναγίζειν, see Herodotus, ii. 44;
Plutarch, De MHerodoti malignitate, 13; Ptolemaeus
Hephaest., Nov. Hist. iii. (Mythographt Graect, ed. A.
Westermann, p. 186); Pollux, viii. 91; Scholiast on Euri-
pides, Phoenissac, 274. The corresponding nouns θυσίαι
and ἐναγίσματα are similarly opposed to each other. See
Aristotle, Constitution of Athens, 58. Another word which
is used only of sacrificing to heroes or the dead is ἐντέμνειν.
See, for example, Thucydides, v. 11, ὡς ἥρωΐ re ἐντέμνουσι (of
the sacrifices offered at Amphipolis to Brasidas). Sometimes
the verbs ἐναγίζειν and ἐντέμνειν are coupled in this sense.
See Philostratus, Heroica, xx. 27 and 28. For more evidence
as to the use of these words, see Fr. Pfister, Der Reliquien-
κι im Altertum (Giessen, 1909-1912), pp. 466 egg. Compare
P. Foucart, Le culte des héros chez les Grecs (Paris, 1918), pp.
96, 98 (from the Mémoires de ? Académie des Inscriptions et
Belles-Lettres, vol. xiii).

185

APOLLODORUS

εἰς δὲ “τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα
μαστεύσας ἐτόξευσε τὸ πρῶτον" ὡς δὲ ἔμαθεν
ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε.
συμφυγόντος δὲ εἰς ἀμφίστομον; σπήλαιον αὐτοῦ
τὴν ἑτέραν ἐνῳκοδόμησεν5" εἴσοδον, διὰ δὲ τῆς
ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν
χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕ ἕως ἔπνιξε,
καὶ θέμενος ἐπὶ τῶν ὦμων ἐκόμιζεν εἰς Κλεωνάς.3
καταλαβὼν δὲ τὸν _Modopxov ἐν τῇ τελευταίᾳ
τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγί-
ζειν, σωτῆρι θύσας Διὲ ἦγεν εἰς Μυκήνας τὸν
λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς αὐτοῦ τὴν
ἀνδρείαν ἀπεῖπε τὸ λοιπὸνδ αὐτῷ εἰς τὴν πόλιν
εἰσιέναι, δεικνύειν δὲ : πρὸ τῶν πυλῶν ἐκέλευε τοὺς
ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ
χαλκοῦν εἰσκρυβῆναι ὑ ὑπὸ γῆν" κατεσκεύασε, καὶ
πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ ᾿Ηλείου
ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας,
φυγὼν εἰς Μυκήνας καὶ τυχὼν παρ᾽ Εὐρυσθέως
καθαρσίων ἐ ἐκεῖ κατῴκει.

2 Δεύτερον δὲ ἄθλον ἐπέταξεν αὐτῷ τὴν Λερναΐαν
ὕδραν κτεῖναι" αὕτη δὲ ἐν τῷ τῆς Λέρνης ἕλει
ἐκτραφεῖσα ἐξέβαινεν εἰς τὸ πεδίον καὶ τά τε

1 «τὺ! ἀμφίστομον Wagner, comparing Diodorus Siculus,
iv. 1]. 3 85. 2 ἐνῳκοδόμησεν E: ἀνῳκοδόμησεν A.

3 Κλεωνάς Hercher, Wagner (comparing Pediasmus, De
Hercults laboribus, 1): Μυκήνας A.

i καταπλαγεὶς E: καταλαβὼν A.

5 ἀπεῖπε τὸ λοιπὸν Bekker, Hercher, Wagner: ἀπείπατο
λοιπὸν EA. δ γῆν E: γῆς A.

1 Compare Diodorus Siculus, iv. 12. 1, who however places
this incident after the adventure with the Erymanthian boar.

2 As to the herald Copreus, compare Homer, Jj. xv. 639 86.,
with the note of the Scholiast.

186

THE LIBRARY, II. v. 1-2

come to Nemea and tracked the lion, he first shot an
arrow at him, but when he perceived that the beast
was invulnerable, he heaved up his club and made
after him. And when the lion took refuge in a
cave with two mouths, Hercules built up the one
entrance and came in upon the beast through the
other, and putting his arm round its neck held it
tight till he had choked it; so laying it on_ his
shoulders he carried it to Cleonae. And finding
Molorchus on the last of the thirty days about to
sacrifice the victim to him as to a dead man, he sacri-
ficed to Saviour Zeus and brought the lion to Mycenae.
Amazed at his manhood, Eurystheus forbade him
thenceforth to enter the city, but ordered him to ex-
hibit the fruits of his labours before the gates. They
say, too, that in his fear he had a bronze jar made .
for himself to hide in under the earth,! and that he
sent his commands for the labours through a herald,
Copreus,? son of Pelops the Elean. This Copreus
had killed Iphitus and fled to Mycenae, where he was
purified by Eurystheus and took up his abode.

As a second labour he ordered him to kill the
Lernaean hydra.’ That creature, bred in the swamp
of Lerna, used to go forth into the plain and ravage

3 Compare Euripides, Hercules Furens, 419 sqq.; Diodorus
Siculus, iv. 11. 5 84ᾳ.; Pausanias, ii. 37.4, v. 5.10, v. 17. 11;
Zenobius, Cent. vi, 26; Quintus Smyrnaeus, Posthomerica, vi.
212 sqq.; J. Tzetzes, Chiltades, ii. 237 sqq.; Virgil, Aen. viii.
299 sq.; Ovid, Metamorph. ix. 69 sqq.; Hyginus, Fab. 30.
Diodorus and Ovid multiply the hydra’s heads to a hundred ;
the sceptical Pausanias (ii. 37. 4) would reduce them to one.
Both Diodorus and Pausanias, together with Zenobius and
Hyginus, mention that Hercules poisoned his arrows with
the gall of the hydra. The account which Zenobius gives of
the hydra is clearly based on that of Apollodorus, though
as usual he does not name his authority.

187

APOLLODORUS

βοσκήματα καὶ τὴν χώραν διέφθειρεν. εἶχε δὲ
ἡ ὕδρα ὑπερμέγεθες σῶμα, κεφαλὰς ἔχον ἐννέα,
τὰς μὲν ὀκτὼ θνητάς, τὴν δὲ μέσην ἀθάνατον.
ἐπιβὰς οὖν ἅρματος, ἡνιοχοῦντος ᾿ ᾿Ιολάου, παρε-
γένετο εἰς τὴν Δέρνην, καὶ τοὺς μὲν ἵππους
ἔστησε, τὴν δὲ ὕδραν εὑρὼν ἔν τινὲ hogy ! παρὰ
τὰς πηγὰς τῆς ᾿Αμυμώνης, ὅ ὅπου ὁ φωλεὸς αὐτῆς
ὑπῆρ ε, βάλλων βέλεσι πεπυρωμένοις ἠνάγκασεν
ἐξελ εἶν, ἐκβαίνουσαν δὲ αὐτὴν κρατήσας κατεῖ-
χεν. ἡ δὲ θατέρῳ " τῶν ποδῶν ἐνείχετο * περι-
πλακεῖσα. τῷ ῥοπάλῳ δὲ τὰς κεφαλὰς κόπτων
οὐδὲν ἀνύειν ἠδύνατο", μιᾶς γὰρ κοπτομένης
κεφαλῆς δύο ἀνεφύοντο. ἐπεβοήθει δὲ καρκίνος
τῇ ὕδρᾳ ὑπερμεγέθης, δάκνων τὸν πόδα. διὸ
τοῦτον ᾿ἀποκτείνας ἐπεκαλέσατο καὶ αὐτὸς βοη-
θὸν τὸν Ἰόλαον, ὃς μέρος TL ,καταπρήσας τῆς
ἐγγὺς ὕλης τοῖς ᾿δαλοῖς ἐπικαίων τὰς ἀνατολὰς
τῶν κεφαλῶν ἐκώλυεν ἀνιέναι. ᾿καὶ τοῦτον τὸν
τρόπον τῶν ἀναφυομένων κεφαλῶν περυγενόμενος,
τὴν ἀθάνατον ἀποκόψας κατώρυξε καὶ βαρεῖαν
ἐπέθηκε πέτραν, παρὰ τὴν ὁδὸν τὴν φέρουσαν διὰ
Λέρνης εἰς ᾿Ελαιοῦντα" τὸ δὲ σῶμα τῆς ὕδρας
ἀνασχίσας τῇ χολῇ τοὺς ὀιστοὺς ἔβαψεν. Εὐ-
ρυσθεὺς δὲ ἔφη μὴ δεῖν καταριθμῆσαι τοῦτον ἐν
τοῖς δέκα 8 τὸν ἄθλον' οὐ γὰρ μόνος ἀλλὰ καὶ
μετὰ Ἰολάου τῆς ὕδρας περιεγένετο.

1 λόφῳφ EA: τόπῳ L, V (first hand, in margin).

2 θατέρῳ E: θᾶττον

3 ἐνείχετο E: ἠνείχετο Α.

4 ἠδύνατο Εἰ, Zenobius, Cent. vi. 26: ἐδύνατο A.

5 καὶ E, Zenobius, ‘Cent. vi. 26: κατὰ A.

ὃ ᾿Ελαιοῦντα, L. Ross, Reisen und Reiserouten dur ah Grie-
chenland, i. (Berlin, 1841), p. 156 note: ἐλεοῦντα EA.

188

THE LIBRARY, II. v. 2

both the cattle and the country. Now the hydra had
a huge body, with nine heads, eight mortal, but the
middle one immortal. So mounting a chariot
driven by Iolaus, he came to Lerna, and having
halted his horses, he discovered the hydra on a hill
beside the springs of the Amymone, where was its
den. By pelting it with fiery shafts he forced it to
come out, and in the act of doing so he seized and
held it fast. But the hydra wound itself about one
of his feet and clung to him. Nor could he effect
anything by smashing its heads with his club, for as
fast as one head was smashed there grew up two. A
huge crab also came to the help of the hydra by biting
his foot.!. So he killed it, and in his turn called for
help on Iolaus who, by setting fire to a piece of the
neighbouring wood and burning the roots of the
heads with the brands, prevented them from sprouting.
Having thus got the better of the sprouting heads, he
chopped off the immortal head, and buried it, and put
a heavy rock on it, beside the road that leads through
Lerna to Elaeus. But the body of the hydra he slit
up and dipped his arrows in the gall. However,
Eurystheus said that this labour should not be
reckoned among the ten because he had not got the
better of the hydra by himself, but with the help of
Tolaus.

1 For this service the crab was promoted by Hera, the foe
of Hercules, to the rank of a constellation in the sky. See
Eratosthenes, Cataster. 11 (who quotes as his authority the
Heraclia of Panyasis) ; Hyginus, Astronomica, ii. 23.

7 χοῦτον KE, Pediasmus, De Herculis laboribus, 2 (τὸν ἀγῶνα
τοῦτον) : omitted in A.
8 δέκα Bekker, Hercher, Wagner: δώδεκα EA, Pediasmus,
De Herciulis laboribus, 2.
189

3

APOLLODORUS

Τρίτον ἄθλον ἐπέταξεν αὐτῷ τὴν Kepuvirey ?
ἔλαφον εἰς Μυκήνας ἔμπνουν ἐνεγκεῖν. ἦν δὲ 7
ἔλαφος ἐν Οἰνόῃ, χρυσόκερως, ᾿Αρτέμιδος ἑερά'
διὸ καὶ βουλόμενος αὐτὴν Ἡρακλῆς μήτε ἀνελεῖν
μήτε τρῶσαι, συνεδίωξεν ὅλον ἐνιαυτόν. ἐπεὶ δὲ
κάμνον τὸ θηρίον τῇ διώξει συνέφυγεν εἰς ὄρος
τὸ λεγόμενον Ἀρτεμίσιον, κἀκεῖθεν ἐπὶ ποταμὸν
Λάδωνα, τοῦτον διαβαίνειν μέλλουσαν τοξεύσας
συνέλαβε, καὶ θέμενος ἐπὶ τῶν ὦμων διὰ τῆς
᾿Αρκαδίας ἡ ἠπείγετο. μετ᾽ ᾿Απόλλωνος δὲ Ἄρτεμις
συντυχοῦσα ἀφῃρεῖτο, καὶ τὸ ἱερὸν ξῷον αὐτῆς
κτείνοντα ὅ κατεμέμφετο. ὁ δὲ ὑποτιμησάμενος
τὴν ἀνάγκην, καὶ τὸν αἴτιον εἰπὼν Εὐρυσθέα
γεγονέναι, πραὔνας τὴν ὀργὴν τῆς θεοῦ τὸ θηρίον
ἐκόμισεν ἔμπνουν εἰς Μυκήνας.

Τέταρτον ἄθλον ἐπέταξεν αὐτῷ τὸν ᾿Ερυμάν-
θιον κάπρον ζῶντα κομίζειν' τοῦτο δὲ τὸ θηρίον
ἠδίκει τὴν Ψωφῖδα, ὁ ὁρμώμενον ἐξ ὄρους ὃ καλοῦ-
σιν Ἐρύμανθον. διερχόμενος οὖν Φολόην ἐπι-
ξενοῦται Κενταύρῳ Φόλῳ, Σειληνοῦ καὶ νύμφης

1 Κερυνῖτιν Heyne: κερνῆτιν E: κερνήτην A.
2 xrelvovra Wagner: κτείναντα KA.

1 Compare Pindar, Olymp. iii. 28 (50) sqq.; Euripides,
Hercules Furens, 375 sqq.; Diodorus Siculus, iv. 13. 1;
J. Tzetzes, Chiliades, ii. 265 sqq.; Hyginus, Fab. 30. Pindar
says that in his quest of the hind with the golden horns
Hercules had seen ‘“‘ the land at the back of the cold north
wind.” Hence, as the reindeer is said to be the only species
of deer of which the female has antlers, Sir William Ridgeway
argues ingeniously that the hind with the golden horns was
no other than the reindeer. See his Harly Age of Greece
i. (Cambridge, 1901), pp. 360 sgg. Later Greek tradition, 1.8
we see from Apollodorus, did not place the native land of the

Igo

THE LIBRARY, II. v. 3-4

As a third labour he ordered him to bring the
Cerynitian hind alive to Mycenae.! Now the hind
was at Oenoe; it had golden horns and was sacred to
Artemis; so wishing neither to kill nor wound it,
Hercules hunted it a whole year. But when, weary
with the chase, the beast took refuge on the moun-
tain called Artemisius, and thence passed to the
river Ladon, Hercules shot it just as it was about to
cross the stream, and catching it put it on his shoul-
ders and hastened through Arcadia. But Artemis
with Apollo met him, and would have wrested the
hind from him, and rebuked him for attempting to
kill her sacred animal.? Howbeit, by pleading ne-
cessity and laying the blame on Eurystheus, he
appeased the anger of the goddess and carried the
beast alive to Mycenae.

As a fourth labour he ordered him to bring the
Erymanthian boar alive ;? now that animal ravaged
Psophis, sallying from a mountain which they call
Erymanthus. So passing through Pholoe he was en-
tertained by the centaur Pholus, a son of Silenus by a

hind so far away. QOenoe was a place in Argolis. Mount
Artemisius is the range which divides Argolis from the plain
of Mantinea. The Ladon is the most beautiful river of
Arcadia, if not of Greece. The river Cerynites, from which
the hind took its name, is a river which rises in Arcadia and
flows through Achaia into the sea. The modern name of the
river is Bouphousia. See Pausanias, vii. 25.5, with my note.

2 The hind is said to have borne the inscription, ‘‘ Taygete
dedicated (me) to Artemis.” See Pindar, Olymp. iii. 29 (53)
sq., with the Scholiast.

? As to the Erymanthian boar and the centaurs, see
Sophocles, T'rachintae, 1095 sqqg.; Diodorus Siculus, iv. 12 ;
J. Tzetzes, Ohiliades, ii. 268 8qq.; Hyginus, Fab. 30. The
boar’s tusks were said to be preserved in asanctuary of Apollo
at Cumae in Campania (Pausanias, viii. 24. 5).

ΙΟΙ

APOLLODORUS

μελίας παιδί. οὗτος Ἡρακλεῖ μὲν ὀπτὰ παρεῖχε
τὰ κρέα, αὐτὸς δὲ ὠμοῖς ἐχρῆτό. αἰτοῦντος δὲ οἶνον
Ἡρακλέους, ἔφη δεδοικέναι τὸν κοινὸν τῶν Kev-
ταύρων ἀνοῖξαι πίθον: θαρρεῖν δὲ παρακελευσά-
μενος Ἡρακλῆς αὐτὸν ἤνοιξε, καὶ μετ᾽ οὐ πολὺ
τῆς ὀσμῆς αἰσθόμενοι παρῆσαν οἱ Κένταυροι,
πέτραις ὡπλισμένοι καὶ ἐλάταις, ἐπὶ τὸ τοῦ
Φόλου σπήλαιον. τοὺς μὲν οὖν πρώτους τολμή-
σαντας εἴσω παρελθεῖν "Αγχίον καὶ Αγριον
Ἡρακλῆς ἐτρέψατο βάλλων δαλοῖς, τοὺς δὲ
λοιποὺς ἐτόξευσε διώκων ἄχρι τῆς Μαλέας. ἐκεῖ-
θεν δὲ πρὸς Χείρωνα συνέφυγον, ὃς ἐξελαθεὶς ὑπὸ
Λαπιθῶν ὄρους Πηλίου παρὰ Μαλέαν κατῴκησε.
τούτῳ περιπεπτωκότας τοὺς Κενταύρους τοξεύων
ἵησι βέλος ὁ Ἡρακλῆς, τὸ δὲ ἐνεχθὲν ᾿Ελάτου
διὰ τοῦ βραχίονος τῷ yovate τοῦ Χείρωνος ἐμπή-
γνυται. ἀνιαθεὶς δὲ Ηρακλῆς προσδραμὼν τό τε
βέλος ἐξεΐλκυσε, καὶ δόντος Χείρωνος φάρμακον
ἐπέθηκεν. ἀνίατον δὲ ἔχων τὸ ἕλκος εἰς τὸ σπή-
λαιον ἀπαλλάσσεται.Σ κἀκεῖ τελευτῆσαι βουλό-
μενος, καὶ μὴ δυνάμενος ἐπείπερ ἀθάνατος ἦν,
ἀντιδόντος Aut Προμηθέως αὑτὸν 5 ἀντ᾽ αὐτοῦ
γενησόμενον ἀθάνατον, οὕτως ἀπέθανεν. οἱ λοι-
ποὶ δὲ τῶν Κενταύρων φεύγουσιν ἄλλος ἀλλαχῇ,
καὶ τινὲς μὲν παρεγένοντο εἰς ὄρος Μαλέαν, Ev-
ρυτίων δὲ εἰς Φολόην, Νέσσος δὲ ἐπὶ ποταμὸν
Εὔηνον. τοὺς δὲ λοιποὺς ὑποδεξάμενος ἸΠοσει-

1 τῆς ὀσμῆς BE: διὰ τῆς ὀσμῆς A.

2 ἀπαλλάσσεται Scaliger: ἀλλάσσεται EA.

8 αὑτὸν Wagner: τὸν EA; Προμηθέα τὸν Hemsterhuis on
Lucian, Dialog. Mort. 26. )

192

THE LIBRARY, Il. v. 4

Melian nymph.! He set roast meat before Hercules,
while he himself ate-his meat raw. When Hercules
called for wine, he said he feared to open the jar
which belonged to the centaurs in common.” But
Hercules, bidding him be of good courage, opened
it, and not long afterwards, scenting the smell, the
centaurs arrived at the cave of Pholus, armed with
rocks and firs. The first who dared to enter, Anchius
and Agrius, were repelled by Hercules with a shower
of brands, and the rest of them he shot and pursued
as far as Malea. Thence they took refuge with
Chiron, who, driven by the Lapiths from Mount
Pelion, took up his abode at Malea. As the centaurs
cowered about Chiron, Hercules shot an arrow at
them, which, passing through the arm of Elatus,
stuck in the knee of Chiron. Distressed at this,
Hercules ran up to him, drew out the shaft, and
applied a medicine which Chiron gave him. But the
hurt proving incurable, Chiron retired to the cave
and there he wished to die, but he could not, for he
was immortal. However, Prometheus offered him-
self to Zeus to be immortal in his stead, and so Chiron
died. The rest of the centaurs fled in different
directions, and some came to Mount Malea, and
Eurytion to Pholoe, and Nessus to the river Evenus.
The rest of them Poseidon received at Eleusis and

1 As to these nymphs, see Hesiod, Theog. 187. The name
perhaps means ap ash-tree nymph (from μελία, an ash-
tree), as Dryad means an oak-tree nymph (from δρῦς, an
oak-tree).

2 Compare J. Tzetzes, Chiliades, ii. 271; Theocritus, vii.
149 sg. The jar had been presented by Dionysus to a
centaur with orders not to open it till Hercules came
(Diodorus Siculus, iv. 12. 3).

193

VOL. I. O

APOLLODORUS

δῶν eis ᾿Ελευσῖνα ὄρει κατεκάλυψεν. Poros δὲ
ἑλκύσας ἐκ νεκροῦ τὸ βέλος ἐθαύμαζεν, εἰ τοὺς
τηλικούτους τὸ μικρὸν διέφθειρε: τὸ δὲ τῆς χειρὸς
ὀλισθῆσαν ἦλθεν ἐπὶ τὸν πόδα καὶ παραχρῆμα
ἀπέκτεινεν αὐτόν. ἐπανελθὼν δὲ εἰς Φολόην
Ἡρακλῆς καὶ Φόλον τελευτήσαντα θεασάμενος,
θάψας αὐτὸν ἐπὶ τὴν τοῦ κάπρου θήραν παραγί-
νεται, καὶ διώξας αὐτὸν Ex τινος λόχμης μετὰ
κραυγῆς, εἰς χιόνα πολλὴν παρειμένον εἰσωθήσας *
ἐμβροχίσας τε ἐκόμισεν εἰς Μυκήνας.

Πέμπτον ἐπέταξεν αὐτῷ ἄθλον τῶν Αὐγείου
βοσκημάτων ἐν ἡμέρᾳ μιᾷ μόνον ἐκφορῆσαι τὴν
ὄνθον. ἦν δὲ ὁ Αὐγείας βασιλεὺς "Ἤλιδος, ὡς

, 4 a_¢ / e ,
μέν τινες εἶπον, παῖς Ἡλίου, ὡς δέ τινες, Ποσει-
δῶνος, ὡς δὲ ὄνιοι, Φόρβαντος, πολλὰς δὲ εἶχε
βοσκημάτων ποίμνας. τούτῳ προσελθὼν ‘Hpa-
κλῆς, οὐ δηλώσας τὴν Εὐρυσθέως ἐπιταγήν,
ἔφασκε μιᾷ ἡμέρᾳ τὴν ὄνθον ἐκφορήσειν, εἰ δώσει
τὴν δεκάτην αὐτῷ τῶν βοσκημάτων. Αὐγείας δὲ
ἀπιστῶν ὑπισχνεῖται. μαρτυράμενος ὃ δὲ Ἥρα-
κλῆς τὸν Αὐγείου παῖδα Φυλέα, τῆς τε αὐλῆς τὸν
θεμέλιον διεῖλε καὶ τὸν ᾿Αλφειὸν καὶ τὸν Πηνειὸν

1 Φόλος Se. . . θάψας αὐτὸν. This passage has been
emended by Wagner from the Vatican Epitome (E). In
the MSS. of Apollodorus (A) it runs as follows : ἐπανελθὼν
δὲ εἰς Φολόην Ἡρακλῆς καὶ Φόλον τελευτῶντα θεασάμενος μετὰ
καὶ ἄλλων πολλῶν, ἑλκύσας ἐκ νεκροῦ τὸ βέλος ἐθαύμαζεν, εἰ
τοὺς τηλικούτους τὸ μικρὸν διέφθειρε" τὸ δὲ τῆς χειρὸς ὀλισθῆσαν
ἦλθον ἐπὶ τὸν παῖδα καὶ παραχρῆμα ἀπέκτεινεν αὐτόν. θάψας δὲ
Φόλον Ἡρακλῆς.

3 εἰσωθήσας E: omitted in A. Compare Wagner, Epitome
Vaticana, Pp. 100 sq.; and for the late form of the aorist
(εἰσωθήσας for εἰσώσας), see Veitch, Greek Verbs (Oxford,
1879), p. 715.

194

THE LIBRARY, 11. v. 4-5

hid them in a mountain. But Pholus, drawing the
arrow from a corpse, wondered that so litttle a
thing could kill such big fellows; howbeit, it slipped
from his hand and lighting on his foot killed him on
the spot.! So when Hercules returned to Pholoe, he
beheld Pholus dead; and he buried him and pro-
ceeded to the boar-hunt. And when he had chased
the boar with shouts from a certain thicket, he drove
the exhausted animal into deep snow, trapped it, and
brought it to Mycenae.

The fifth labour he laid on him was to carry out
the dung of the cattle of Augeas in a single day.”
Now Augeas was king of Elis; some say that he was
a son of the Sun, others that he was a son of Posei-
don, and others that he was a son of Phorbas; and
he had many herds of cattle. Hercules accosted him,
and without revealing the command of Eurystheus,
said that he would carry out the dung in one day,
if Augeas would give him the tithe of the cattle.
Augeas was incredulous, but promised. Having taken
Augeas's son Phyleus to witness, Hercules made a
breach in the foundations of the cattle-yard, and then,
diverting the courses of the Alpheus and Peneus,

1 Compare Servius, on Virgil, Aen. viii. 294.

2 As to Augeas and his cattle-stalls, see Theocritus, xxv.
7 8qq.; Diodorus Siculus, iv. 13. 3; Pausanias, v. 1. 9 sq.;
J. Tzetzes, Chiliades, ii. 278 sqq. (who seems to follow Apollo-
dorus); Scholiast on Homer, Jl. ii. 629, xi. 700; Scholiast
on Apollonius Rhodius, Argon. i. 172; Hyginus, Fab. 30.
According to the rationalistic Pausanias, the name of the
father of Augeas was Eleus (Hletos), which was popularly
corrupted into Helios, ‘‘Sun ” ; Servius, on Virgil, Aen. viii.

3 paprupduevos E, Pediasmus, De Herculis laboribus, 5:
μαρτυρούμενος A.
195
o 2

[2]

APOLLODORUS

σύνεγγυς ῥέοντας παροχετεύσας ἐπήγαγεν, ἔκρουν
δι’ ἄλλης ἐξόδου ποιήσας. μαθὼν δὲ Αὐγείας ὅτι
κατ᾽ ἐπιταγὴν Εὐρυσθέως τοῦτο ἐπιτετέλεσται,
τὸν μισθὸν οὐκ ἀπεδίδου, προσέτι δ᾽ ἠρνεῖτο καὶ
μισθὸν ὑποσχέσθαι δώσειν, καὶ κρίνεσθαι περὶ
τούτον ἕτοιμος ἔλεγεν εἶναι. καθεζομένων δὲ τῶν
δικαστῶν κληθεὶς ὁ Φυλεὺς ὑπὸ Ἡρακλέους τοῦ
πατρὸς κατεμαρτύρησεν, εἰπὼν ὁμολογῆσαι μισ-
θὸν δώσειν αὐτῷ. ὀργισθεὶς δὲ Αὐγείας, πρὶν
τὴν ψῆφον ἐνεχθῆναι, τόν τε Φυλέα καὶ τὸν
Ἡρακλέα βαδίζειν ἐξ "Ἤλιδος ἐκέλευσε. Φυλεὺς
μὲν οὖν εἰς Δουλίχιον ἦλθε κἀκεῖ κατῴκει, ‘Hpa-
κλῆς δὲ εἰς "Ὥλενον πρὸς Δεξαμενὸν ἧκε, καὶ
κατέλαβε τοῦτον μέλλοντα δι ἀνάγκην μνηστεύ-
ey Ἐὐρυτίωνι Κενταύρῳ Μνησιμάχην τὴν θυγα-
τέρα: ὑφ᾽ οὗ παρακληθεὶς βοηθεῖν ἐλθόντα ἐπὶ
τὴν νύμφην Εὐρυτίωνα ἀπέκτεινεν. Εὐρυσθεὺς
δὲ οὐδὲ τοῦτον ἐν τοῖς δέκα προσεδέξατο τὸν
ἄθλον, λέγων ἐπὶ μισθῷ πεπρᾶχθαι.

"Extov ἐπέταξεν ἦθλον αὐτῷ τὰς Στυμφαλίδας
ὄρνιθας ἐκδιῶξαι. ἦν δὲ ἐν Στυμφάλῳ πόλει τῆς
᾿Αρκαδίας Στυμφαλὶς λεγομένη λίμνη, πολλῇ
συνηρεφὴς ὕλῃ" εἰς ταύτην ὄρνεις συνέφυγον

1 δέκα Bekker, Hercher, Wagner: δώδεκα EA, Pediasmus,
De Herculis laboribus, 5.
3 πεπρᾶχθαι KE, Wagner. The MSS. appear to read πεπρα-

xévat, and so Heyne, Westermann, Miiller, Bekker and
Hercher.

1 Compare Homer, 1). ii. 629, with the Scholiast ; Pausa-
nias, v. 1. 10, v. 3. 1 and 3.

3 Compare Bacchylides, referred to by the Scholiast on
Homer, Od. xi. 295; Bacchylides, ed. R. C. Jebb, p. 430;
anette Siculus, iv. 33. 1; Pausanias, vii. 18. 1; Hyginus,

196

THE LIBRARY, II. v. 5-6

which flowed near each other, he turned them into
the yard, having first made an outlet for the water
through another opening. When Augeas learned
that this had been accomplished at the command of
Eurystheus, he would not pay the reward ; nay more,
he denied that he had promised to pay it, and on
that point he professed himself ready to submit to
arbitration. The arbitrators having taken their seats,
Phyleus was called by Hercules and bore witness
against his father, affirming that he had agreed to
give him a reward. In a rage Augeas, before the
voting took place, ordered both Phyleus and Hercules
to pack out of Elis. So Phyleus went to Dulichium
and dwelt there,' and Hercules repaired to Dexa-
menus at Olenus.?, He found Dexamenus on the
point of betrothing perforce his daughter Mnesimache
to the centaur Eurytion, and, being called upon by
him for help, he slew Eurytion when that centaur
came to fetch his bride. But Eurystheus would not
admit this labour either among the ten, alleging
that it had been performed for hire.

The sixth labour he enjoined on him was to chase
away the Stymphalian birds.2 Now at the city of
Stymphalus in Arcadia was the lake called Stympha-
lian, embosomed in a deep wood. To it countless

? As to the Stymphalian birds, see Apollonius Rhodius,
Argon. ii. 1052-1057, with the Scholiast on 1054; Diodorus
Siculus, iv. 13. 2; Strabo, viii. 6. 8, p. 371 ; Pausaniag, viii.
22. 4; Quintus Smyrnaeus, Posthomerica, vi. 227 8qq.;
J. Tzetzes, Chiltades, ii. 291 sq.; Hyginus, Fab. 20 and 30;
Servius, on Virgil, Aen. viii. 300. These fabulous birds were
said to shoot their feathers like arrows. Compare D’Arcy
Wentworth Thompson, Glossary of Greek Birds, p. 162.
From the Scholiast on Apollonius Rhodius (i.c.) we learn
that the use of a brazen rattle to frighten the birds was
mentioned both by Pherecydes and Hellanicus.

197

APOLLODORUS

ἄπλετοι, THY ἀπὸ τῶν λύκων ἁρπαγὴν δεδοικυῖαι.

A e a A
ἀμηχανοῦντος οὖν Ἡρακλέους πῶς ἐκ τῆς ὕλης
τὰς ὄρνιθας ἐκβάλῃ, χάλκεα κρόταλα δίδωσιν
αὐτῷ ᾿Αθηνᾶ παρὰ Ηφαίστου λαβοῦσα. ταῦτα
κρούων ἐπί τινος ὄρους τῇ λίμνῃ παρακειμένου
τὰς ὄρνιθας ἐφόβει: αἱ δὲ τὸν δοῦπον οὐχ ὗπο-
μένουσαι μετὰ δέους ἀνίπταντο, καὶ τοῦτον τὸν
τρόπον Ἡρακλῆς ἐτόξευσεν αὐτάς.

ὝἝβδομον ἐπέταξεν ἄθλον τὸν Κρῆτα ἀγαγεῖν
ταῦρον. τοῦτον ᾿Ακουσίλαος μὲν εἰναί φησι τὸν
διαπορθμεύσαντα Εὐρώπην Διί, τινὲς δὲ τὸν ὑπὸ
Ποσειδῶνος ἀναδοθέντα ἐκ θαλάσσης, ὅτε κατα-
θύσειν Ποσειδῶνι Μίνως εἶπε τὸ φανὲν ἐκ τῆς
θαλάσσης. καί φασι θεασάμενον αὐτὸν τοῦ

4 N 4 a \ 3 ’
ταύρου τὸ κάλλος τοῦτον μὲν εἰς τὰ βουκόλια
ἀποπέμψαι, θῦσαι δὲ ἄλλον Ποσειδῶνε' ἐφ᾽ οἷς
ὀργισθέντα τὸν θεὸν ἀγριῶσαι τὸν ταῦρον. ἐπὶ
τοῦτον παραγενόμενος εἰς Κρήτην Ἡρακλῆς,
ἐπειδὴ συλλαβεῖν ’ ἀξιοῦντι Μίνως εἶπεν αὐτῷ
λαμβάνειν διαγωνισαμένῳ, λαβὼν καὶ δ πρὸς Ev-
ρυσθέα διακομίσας ἔδειξε, καὶ τὸ λοιπὸν εἴασεν
ΝΜ e \ 3 6 4 A
ἄνετον: ὁ δὲ πλανηθεὶς eis® Σπάρτην τε καὶ
᾿Αρκαδίαν ἅπασαν, καὶ διαβὰς τὸν ᾿Ισθμόν, εἰς

1 ἐπί E, Pediasmus, De Herculis laboribus, 6: ὑπό A.

2 παρακειμένου E, Pediasmus, De Hercults laboribus, 6:
περικειμένον A.

3 ἀποπέμψαι I: ἀποπέμπειν A. + συλλαβεῖν E: λαβεῖν A.

5 λαβὼν καὶ KE: καὶ λαβὼν A.

δ εἰς E, but apparently absent in A: ἀνὰ Heyne, who,

however, would prefer to omit Σπάρτην re καὶ ᾿Αρκαδίαν
ἅπασαν as an interpolation.

1 In no other ancient account of the Stymphalian birds,
so far as I know, are wolves mentioned. There is perhaps

198

THE LIBRARY, II. v. 6-7

birds had flocked for refuge, fearing to be preyed
upon by the wolves.! So when Hercules was at
a loss how to drive the birds from the wood, Athena
gave him brazen castanets, which she had received
from Hephaestus. By clashing these on a certain
mountain that overhung the lake, he scared the
birds. They could not abide the sound, but fluttered
up in a fright, and in that way Hercules shot
them.

The seventh labour he enjoined on him was to
bring the Cretan Bull.? Acusilaus says that this was
the bull that ferried across Europa for Zeus; but some
say it was the bull that Poseidon sent up from the sea
when Minos promised to sacrifice to Poseidon what
should appear out of the sea. And they say that
when he saw the beauty of the bull he sent it away
to the herds and sacrificed another to Poseidon; at
which the god was angry and made the bull savage.
To attack this bull Hercules came to Crete, and
when, in reply to his request for aid, Minos told him
to fight and catch the bull for himself, he caught it
and brought it to Eurystheus, and having shown it
to him he let it afterwards go free. But the bull
roamed to Sparta and all Arcadia, and traversing the

a reminiscence of an ancient legend in the name of the
Wolf's Ravine, which is still given to the deep glen, between
immense pine-covered slopes, through which the road runs
south-westward from Styinphalus to Orchomenus. The glen
forms a conspicuous feature in the landscape to anyone
seated on the site of the ancient city and looking across the
clear shallow water of the lake to the high mountains that
bound the valley on the south. See my commentary on
Pausanias, vol. iv. p. 269.

2 As to the Cretan bull see Diodorus Siculus, iv. 13. 4;
Pausanias, i. 27. 9 sq., v.10.9; J. Tzetzes, Chiltades, ii. 298--
298 (who seems to follow Apollodorus) ; Hyginus, Fab. 30.

199

APOLLODORUS

Μαραθῶνα τῆς ᾿Αττικῆς ἀφικόμενος τοὺς ἐγχω-
ρίους διελυμαίνετο.

"Oydoov ἄθλον ἐπέταξεν αὐτῷ τὰς Διομήδους
τοῦ Θρᾳκὸς ἵππους εἰς Μυκήνας κομίζειν" ἦν δὲ

οὗτος “Apeos καὶ Κυρήνης, βασιλεὺς Βιστόνων.

Ν ld Ἁ 4 A >
ἔθνους Θρᾳκίου καὶ μαχιμωτάτου, εἶχε δὲ ἀνθρω-
ποφάγους ἵππους. πλεύσας οὖν μετὰ τῶν ἑκου-
σίως συνεπομένων καὶ βιασάμενος τοὺς ἐπὶ ταῖς
φάτναις τῶν ἵππων ὑπάρχοντας ἤγαγεν ἐπὶ τὴν
θάλασσαν. τῶν δὲ Βιστόνων σὺν ὅπλοις ἐπι-
βοηθούντων τὰς μὲν ἵππους παρέδωκεν Αβδήρῳ'
φυλάσσειν: οὗτος δὲ ἦν Ἑρμοῦ παῖς, Λοκρὸς ἐξ
Ὀποῦντος, Ἣρακλέους ἐρώμενος, ὃν αἱ ἵπποι
διέφθειραν ἐπισπασάμεναιΣ" πρὸς δὲ τοὺς Bi-
στονας διαγωνισάμενος καὶ Διομήδην ἀποκτείνας
τοὺς λοιποὺς ἠνάγκασεϑ φεύγειν, καὶ κτίσας
πόλιν “ABSnpa*t παρὰ τὸν τάφον τοῦ διαφθα-

1 ᾿Αβδήρῳ, E: αὐδήρῳ or ἀνδήρῳ A, Pediasmus, De Herciuis
laborihua, 8

3 For ἐπισπασάμεναι we should perhaps read διασπασάμεναι,
‘‘by tearing him in pieces.” The mares were man-eating.

ς ἠνάγκασε KEK, Pediasmus, De Herculss luboribus, 8: ἡνάγ-
καζε A,

4 ἄβδηρα E, Wagner: ἄνδηρον A: “ABSnpoyv Heyne, Wester-
mann, Miller, Bekker, Hercher.

1 As to the man-eating mares of Diomedes, see Diodorus
. Siculus, iv. 15. 3 8ᾳ.; Philostratus, Imagines, ii. 25 ; Quintus
Smyrnaeus, Posthomerica, vi. 245 sqq.; J. Tzetzes, Chiliades,
ii. 299-308 (who seems to follow Apollodorus, except that he
speaks of the animals in the masculine as horses, not mares);
Strabo, vii. p. 331, frags. 44 and 47, ed. A. Meineke; Stepha-
nus Byzantius, 8.0. “ASdnpa ; Hyginus, Fab. 30 (who gives
the names of four horses, not mares). According to Diodorus
Siculus (l.c.), Hercules killed the Thracian king Diomedes
himself by exposing him to his own mares, which devoured

200

THE LIBRARY, II. v. 7-8

Isthmus arrived at Marathon in Attica and harried
the inhabitants.

The eighth labour he enjoined on him was to bring
the mares of Diomedes the Thracian to Mycenae.!
Now this Diomedes was a son of Ares and Cyrene,
and he was king of the Bistones, a very war-like
Thracian people, and he owned man-eating mares. So
Hercules sailed with a band of volunteers, and having
overpowered the grooms who were in charge of the
mangers, he drove the mares to the sea. When the
Bistones in arms came to the rescue, he committed
the mares to the guardianship of Abderus, who was
a son of Hermes, a native of Opus in Locris, and a
minion of Hercules; but the mares killed him by
dragging him after them. But Hercules fought against
the Bistones, slew Diomedes and compelled the rest
to flee. And he founded a city Abdera beside the
grave of Abderus who had been done to death,’

him. Further, the historian tells us that when Hercules
brought the mares to Eurystheus, the king dedicated them
to Hera, and that their descendants existed down to the time
of Alexander the Great.

2 Compare Strabo, vii. p. 531, frags. 44 and 47, ed. A.
Meineke; Stephanus Byzantius, 8.v. “ABdnpa; Philostratus,
Imagines, ii.25. From Philostratus we learn that athletic
games were celebrated in honour of Abderus. They com-
prised boxing, wrestling, the pancratium, and all the other
usual contests, with the exception of horse-racing—no
doubt because Abderus was said to have been killed by
horses. We may compare the rule which excluded horses
from the Arician grove, because horses were said to have
killed Hippolytus, with whom Virbius, the traditionary
founder of the sanctuary, was identified. See Virgil, Aen.
vii. 761-780 ; Ovid, Fastt, iii. 265 sg. When we remember
that the Thracian king Lycurgus is said to have been killed
by horses in order to restore the fertility of the land (see
Apollodorus, iii. 5. 1), we may conjecture that the tradition

201

APOLLODORUS

pévros ᾿Αβδήρου, τὰς ἵππους κομίσας Evpucbet

δωκε. μεθέντος δὲ αὐτὰς Evpvabéws, εἰς τὸ
λεγόμενον ὄρος ᾽λυμπον ἐλθοῦσαι πρὸς τῶν
θηρίων ἀπώλοντο.

Ἔνατον ἄθλον ἫἩ ρακλεῖ ἐπέταξε ζωστῆ
κομίζειν τὸν ἽἹππολύτης. αὕτη δὲ ἐβασίλευεν
᾿Αμαζόνων, al κατῴκουν περὶ τὸν Θερμώδοντα
ποταμόν, ἔθνος μέγα τὰ κατὰ πόλεμον ἤσκουν
γὰρ ἀνδρίαν, καὶ εἴ ποτε μιγεῖσαι γεννήσειαν, τὰ
θήλεα ἔτρεφον, καὶ τοὺς μὲν δεξιοὺς μαστοὺς
ἐξέθλιβον, ἵνα μὴ κωλύωνται ἀκοντίζειν, τοὺς δὲ
ἀριστεροὺς εἴων, iva τρέφοιεν. εἶχε δὲ ἱππολύτη
tov "Apeos ζωστῆρα, σύμβολον τοῦ πρωτεύειν
ἁπασῶν. ἐπὶ τοῦτον τὸν ζωστῆρα Ἡρακλῆς
ἐπέμπετο, λαβεῖν αὐτὸν ἐπιθυμούσης τῆς Ἐύρυσ-
θέως θυγατρὸς ᾿Αδμήτης. παραλαβὼν οὖν ἐθε-
λοντὰς συμμάχους ἐν μιᾷ νηὶ ἔπλει,5 καὶ προσί-
σχει νήσῳ Πάρῳ, ἣν ὃ κατῴκουν οἱ Μίνωος υἱοὶ
Εὐρυμέδων Χρύσης Νηφαλίων Φιλόλαος. ἀπο-
βάντων“ δὲ δύο τῶν ἐν «τῇ; ὃ νηὶ συνέβη τελευ-
τῆσαι ὑπὸ τῶν Μίνωος υἱῶν: ὑπὲρ ὧν ἀγανακτῶν
1 sas ER: τοὺς A. 2 πλεῖ E. 3 fy Faber: καὶ A.

4 ἀποβάντων Heyne: ἀπὸ πάντων A. δὃ τῇ added by Bekker.

of the man-eating mares of Diomedes, another Thracian king
who is said to have been killed by horses, points to a custom
of human sacrifice performed by means of horses, whether
the victim was trampled to death by their hoofs or tied to
their tails and rent asunder. If the sacrifice was offered, as
the legend of Lycurgus suggests, for the sake of fertilizing
the ground, the reason for thus cal the victim to pieces
may have been to scatter the precious ife giving fragments
as widely and as quickly as possible over the barren earth.
Compare Adonis, Attis, Osiris*, ii. 97 sqq. The games at

202

THE LIBRARY, II. v. 8-9

and bringing the mares he gave them to Eurystheus.
But Eurystheus let them go, and they came to Mount
Olympus, as it is called, and there they were de-
stroyed by the wild beasts.

The ninth labour he enjoined on Hercules was to
bring the belt of Hippolyte.1_ She was queen of the
Amazons, who dwelt about the river Thermodon, a
people great in war; for they cultivated the manly
virtues, and if ever they gave birth to children
through intercourse with the other sex, they reared
the females ; and they pinched off the right breasts
that they might not be trammelled by them in throw-
ing the javelin, but they kept the left breasts, that they
might suckle. Now Hippolyte had the belt of Ares
in token of her superiority to all the rest. Hercules
was sent to fetch this belt because Admete, daughter
of Eurystheus, desired to get it. So taking with hima
band of volunteer comrades in a single ship he set
sail and put in to the island of Paros, which was in-
habited by the sons of Minos,? to wit, Eurymedon,
Chryses, Nephalion, and Philolaus. But it chanced
that two of those in the ship landed and were killed
by the sons of Minos. Indignant at this, Hercules
Abdera are alluded to by the poet Machon, quoted by
Athenaeus, viii. 41, p. 349 B.

1 As to the expedition of Hercules to fetch the belt of the
Amazon, see Euripides, Hercules Furens, 408 sqq.; Apollonius
rena Argon. ii. 777 8qq., 966 sqq., with the Scholia on

778, 780; Diodorus Siculus, iv. 16; Pausanias, v. 10. 9 ;
Quintus Smyrnaeus, Posthomerica, vi. 240 sqq.; J. Tzetzes,

Chiliades, ii. 309 sqq.; td. Schol. on Lycophron, 1327 (who
follows Apollodorus and cites him by name); Hyginus,
Fab. 30.

3 According to Diodorus Siculus (v. 79. 2), Rhadamanthys
bestowed the island of Paros on his son Alcaeus. Combined
with the evidence of Apollodorus, the tradition points to a
Cretan colony in Paros.;

203

APOLLODORUS

Ἡρακλῆς τούτους μὲν παραχρῆμα ἀπέκτεινε,
τοὺς δὲ λοιποὺς κατακλείσας ἐπολιόρκει, ἕως
ἐπιπρεσβευσάμενοι παρεκάλουν ἀντὶ τῶν ἀναερε-
θέντων δύο λαβεῖν, ods ἂν αὐτὸς θελήσειεν. ὁ
δὲ λύσας τὴν πολιορκίαν, καὶ τοὺς ᾿Ανδρόγεω τοῦ
Μίνωος υἱοὺς ἀνελόμενος ᾿Αλκαῖον καὶ Σθένελον,
ἧκεν εἰς Μυσίαν πρὸς Λύκον τὸν Δασκύλου, καὶ
ξενισθεὶς ὑπὸϊ ... τοῦ Βεβρύκων βασιλέως
συμβαλόντων, βοηθῶν Λύκῳ πολλοὺς ἀπέκτεινε,
μεθ᾽ ὧν καὶ τὸν βασιλέα Μύγδονα, ἀδελφὸν
᾿Αμύκου. καὶ τῆς " Βεβρύκων πολλὴν ὃ ἀποτεμό-
μενος γῆν ἔδωκε Λύκῳ" ὁ δὲ πᾶσαν ἐκείνην ἐκά-
λεσεν Ἢ ράκλειαν.

,Καταπλεύσαντος δὲ εἰς τὸν ἐν Θεμισκύρᾳ λι-
μένα, παραγενομένης eis* αὐτὸν Ἱππολύτης καὶ
τίνος ἧκοι χάριν πυθομένης, καὶ δώσειν τὸν
ζωστῆρα t ὑποσχομένης," Ἥρα μιᾷ τῶν ᾿Αμαζόνων
εἰκασθεῖσα τὸ πλῆθος ἐπεφοίτα, λέγουσα ὅτιδ
τὴν βασιλίδα ἀφαρπάζουσινἶ οἱ προσελθόντες
ξένοι. αἱ δὲ μεθ᾽ ὅπλων ἐπὶ τὴν ναῦν κατέθεον
σὺν ἵπποις .ὃ8 ὡς δὲ εἶδεν αὐτὰς καθωπλισμένας
‘H Ιρακλῆς, νομίσας ἐκ δόλου τοῦτο γενέσθαι, τὴν
μὲν “ἹἽππολύτην κτείνας τὸν ζωστῆρα ἀφαιρεῖται,
πρὸς δὲ τὰς λοιπὰς ἀγωνισάμενος ἀποπλεῖ, καὶ
προσίσχει Τροίᾳ.

Συνεβεβήκει δὲ τότε κατὰ μῆνιν ᾿Απόλλωνος
καὶ Ποσειδῶνος ἀτυχεῖν τὴν πόλιν. ᾿Απόλλων

1 The passage is corrupt and defective. Heyne proposed
to correct and supp! y it as follows: καὶ ξενισθεὶς ὑπ᾽ «-- αὐτοῦ,»
τοῦ Βεβρύκων βασιλέως εἰσβαλόντος «εἰς τὴν γῆν,» βοηθῶν.
Sommer conjectured ὑπ᾽ - αὐτοῦ, τούτου δὲ καὶ; τοῦ Βεβρύκων
βασιλέως συμβαλόντων.

2 τῆς Wagner: τὴν A. 3 πολλὴν Heyne: πόλιν A.

204

THE LIBRARY, II. v. 9

killed the sons of Minos on the spot and besieged
the rest closely, till they sent envoys to request that
in the room of the murdered men he would take
two, whom he pleased. So he raised the siege, and
taking on board the sons of Androgeus, son of Minos,
to wit, Alcaeus and Sthenelus, he came to Mysia, to
the court of Lycus, son of Dascylus, and was enter-
tained by him; and in a battle between him and
the king of the Bebryces Hercules sided with
Lycus and slew many, amongst others King Mygdon,
brother of Amycus. And he took much land from
the Bebryces and gave it to Lycus, who called it all
Heraclea.

Having put in at the harbour of Themiscyra, he
received a visit from Hippolyte, who inquired why he
was come, and promised to give him the belt. But
Hera in the likeness of an Amazon went up and
down the multitude saying that the strangers who had
arrived were carrying off the queen. So the Amazons
in arms charged on horseback down on the ship.
But when Hercules saw them in arms, he suspected
treachery, and killing Hippolyte stripped her of her
belt. And after fighting the rest he sailed away and
touched at Troy.

But it chanced that the city was then in distress con-
sequently on the wrath of Apollo and Poseidon. For

4 eis K, Tzetzes, Schol. on Lycophron, 1327: ὡς A.

5 ὑποσχομένης Pediasmus (De Herculis laboribus, 9), Her-
cher, Wagner : ὑπισχνουμένης EA. |

ὁ ὅτι Εἰ, absent apparently in A.

7 ἀφαρπάζουσιν ER: ἁρπάζουσιν A.

8 σὺν ἵπποις omitted by Hercher,

205

APOLLODORUS

yap καὶ Ποσειδῶν τὴν Λαομέδοντος ὕβρεν πειρά-
σαι θέλοντες, εἰκασθέντες ἀνθρώποις ὑπέσχοντο
ἐπὶ μισθῷ τειχιεῖν τὸ Πέργαμον. τοῖς δὲ τει-

’᾽ ‘

χίσασι τὸν μισθὸν οὐκ ἀπεδίδου. διὰ τοῦτο
Απόλλων μὲν λοιμὸν ἔπεμψε, Ποσειδῶν δὲ κῆτος
ἀναφερόμενον ὑπὸ πλημμυρίδος, ὃ τοὺς ἐν τῷ
πεδίῳ συνήρπαζεν ἀνθρώπους. χρησμῶν δὲ λε-
γόντων ἀπαλλαγὴν ἔσεσθαι τῶν συμφορῶν, ἐὰν
προθῇ! Λαομέδων “Horovny τὴν θνγατέρα αὐτοῦ
τῷ κήτει βοράν, οὗτος" προύθηκε ταῖς πλησίον
τῆς θαλάσσης πέτραις προσαρτήσας. ταύτην

1 προθῇ Εἰ : προσθῇ A.
2 τῷ κήτει βοράν, οὗτος Εἰ : βορὰν κήτει, 6 δὲ A.

1 Compare Homer, Il. vii. 452 8ᾳ., xxi. 441-457. According
to the former of these passages, the walls of Troy were built
by Poseidon and Apollo jointly for king Laomedon. But
according to the latter passage the walls were built by
Poseidon alone, and while he thus toiled as a mason, Apollo
served as a herdsman, tending the king’s cattle in the wooded
glens of Ida. Their period of service lasted for a year, and
at the end of it the faithless king not only dismissed the two
deities without the stipulated wages which they had honestly
earned, but threatened that, if they did not take themselves
off, he would tie Apollo hand and foot and sell him for a slave
in the islands, not however before he had lopped off the ears
of both of them with a knife. Thus insulted as well as robbed,
the two gods retired with wrath and indignation at their
hearts. This strange tale, told by Homer, is alluded to by
Pindar (Olymp. viii. 30 (40) sgq.), who adds to it the detail
that the two gods took the hero Aeacus with them to aid
them in the work of fortification; and the Scholiast on
Pindar (pp. 194 sg. ed. Boeckh) explains that, as Troy was
fated to be captured, it was necessary that in building the
walls the immortals should be assisted by a mortal, else the
city would have been impregnable. The sarcastic Lucian
tells us (De sacrificiis, 4) that both Apollo and Poseidon
laboured as bricklayers at the walls of Troy, and that the
sum of which the king cheated them was more than thirty

206

THE LIBRARY, II. v. 9

desiring to put the wantonness of Laomedon to the
proof, Apollo and Poseidon assumed the likeness ot
men and undertook to fortify Pergamum for wages.
But when they had fortified it, he would not pay
them their wages.1 Therefore Apollo sent a pest-
ilence, and Poseidon a sea monster, which, carried
up by a flood, snatched away the people of the
plain. But as oracles foretold deliverance from these
calamities if Laomedon would expose his daughter
Hesione to be devoured by the sea monster, he ex-
posed her by fastening her to the rocks near the sea.”

Trojan drachmas. The fraud is alluded to by Virgil (Georg.
i. 502) and Horace (Odes, iii. 3. 21 sq.). Compare Hyginus,
Fab. 89; Ovid, Metamorph. xi. 194 sqq.; Servius, on Virgil,
Aen. viii. 157; Scriptores rerum mythicarum Latini, ed
G. H. Bode, vol. i. PP. 43 eq., 138 (First Vatican Mytho-
grapher, 136; Second Vatican Mythographer, 193). Homer

oes not explain why Apollo and Poseidon took service with
Laomedon, but his Scholiast (on Jl. xxi. 444), in agreement
with Tzetzes (Schol. on Lycophron, 34), says that their
service was a punishment inflicted on them by Zeus for a
conspiracy into which some of the gods had entered for the
purpose of putting him, the supreme god, in bonds. The
conspiracy 15 mentioned by Homer (Jl. i. 399 eqq.), who
names Poseidon, Hera, and Athena, but not Apollo, among
the conspirators ; their nefarious design was defeated by the
intervention of Thetis and the hundred-handed giant Bri-
areus. We have already heard of Apollo serving a man in
the capacity of neatherd as a punishment for murder per-
petrated by the deity (see above, i. 9. 15, with the note).
These backstair chronicles of Olympus shed a curious light
on the early Greek conception of divinity.

2 For the story of the rescue of Hesione by Hercules, see
Diodorus Siculus, iv. 42; Scholiast on Homer, JI. xx. 146;
Tzetzes, Schol. on Lycophron, 34; Ovid, Metamorph.
xi. 211 sgq.; Valerius Flaccus, Argon. ii. 451 sqq.; Hyginus,
Fab. 89; Servius, on Virgil, Aen. viii. 157; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. p. 44
(First Vatican Mythographer, 136). A curious variant

207

APOLLODORUS

ἰδὼν ἐκκειμένην Ἡρακλῆς ὑπέσχετο σώσειν, εἰ
τὰς ἵππους παρὰ Λαομέδοντος λήψεται ἃς Ζεὺς
ποινὴν τῆς Γανυμήδους ἁρπαγῆς ἔδωκε. δώσειν
δὲ Λαομέδοντος εἰπόντος, κτείνας τὸ κῆτος ‘Hoto-
νην ἔσωσε. μὴ βουλομένου δὲ τὸν μισθὸν ἀπο-
δοῦναι, πολεμήσειν Τροίᾳ" ἀπειλήσας ἀνήχθη.
Καὶ προσίσχει Αἴνῳ, ἔνθα ξενίζεται ὑπὸ Πόλ-
Tuos. ἀποπλέων δὲ ἐπὶ τῆς ἠιόνος τῆς Αἰνίας
Σαρπηδόνα, Ποσειδῶνος μὲν υἱὸν ἀδελφὸν δὲ
Πόλτυος, ὑβριστὴν ὄντα τοξεύσας ἀπέκτεινε.
καὶ παραγενόμενος εἰς Θάσον καὶ χειρωσάμενος
τοὺς ἐνοικοῦντας Θρᾷκας ἔδωκε τοῖς ᾿Ανδρόγεω
παισὶ κατοικεῖν. ἐκ Θάσου δὲ ὁρμηθεὶς ἐπὶ Το-
ρώνην Πολύγονον καὶ Τηλέγονον, τοὺς Πρωτέως
τοῦ Ποσειδῶνος υἱούς, παλαίειν προκαλουμένους
κατὰ τὴν πάλην ἀπέκτεινε. κομίσας δὲ τὸν
ζωστῆρα εἰς Μυκήνας ἔδωκεν ἙΕϊὐρυσθεῖ.

1 σώσειν E: σώσειν αὐτὴν A. 3 Τροίᾳ E: Τροίαν A.

of the story is told, without mention of Hesione, by the
Second Vatican Mythographer (Fab. 193, vol. i. p. 138,
ed. G. H. Bode). Tzetzes says that Hercules, in full armour,
lea into the jaws of the sea-monster, and was in its
belly for three days hewing and hacking it, and that at
the end of the three days he came forth without any hair
on his head. The Scholiast on Homer (l.c.) tells the tale
similarly, and refers to Hellanicus as his authority. The
story of Hercules and Hesione corresponds closely to that of.
Perseus and Andromeda (see Apollodorus, ii. 4. 3). Both
tales may have originated in a custom of sacrificing maidens
to be the brides of theSea. Compare The Magtc Art and the
Evolution of Kings, ii. 150 qq.

1 The horses were given by Zeus to Tros, the father of
Ganymede. See Homer, Jl. v. 265 sqq.; Homeric Hymn to
Aphrodite, 210 sq.; Pausanias, v. 24. 5. According to

208

THE LIBRARY, II. v. 9

Seeing her exposed, Hercules promised to save
her on condition of receiving from Laomedon the
mares which Zeus had given in compensation for the
rape of Ganymede.! On Laomedon’s saying that
he would give them, Hercules killed the monster
and saved Hesione. But when Laomedon would not
give the stipulated reward,? Hercules put to sea
after threatening to make war on Troy.?

And he touched at Aenus, where he was entertained
by Poltys. And as he was sailing away he shot and
killed on the Aenian beach a lewd fellow, Sarpedon,
son of Poseidon and brother of Poltys. And having
come to Thasos and subjugated the Thracians who
dwelt in the island, he gave it to the sons of Andro-
geus to dwell in. From Thasos he proceeded to
Torone, and there, being challenged to wrestle by
Polygonus and Telegonus, sons of Proteus, son of
Poseidon, he killed them in the wrestling match.‘
And having brought the belt to Mycenae he gave it
to Eurystheus.

another account, which had the mee a of a Cyclic poet, the
compensation given to the bereaved father took the shape,
not of horses, but of a golden vine wrought by Hephaestus.
See Scholiast on Euripides, Orestes. 1391. As the duty of
Ganymede was to pour the red nectar from a gulden bowl in
heaven (Homeric Hymn to Aphrodite, 206), there would be
a certain suitability in the bestowal of a golden vine to replace
him in his earthly home. :

2 As to the refusal of Laomedon to give the horses to
Hercules, see Homer, 11. v. 638-651, xxi. 441-457; Ovid,
Metamorph. xi. 213 sqq.; Hyginus, Fab. 69. Laomedon twice
broke his word, first to Poseidon and Apollo and afterwards
to Hercules. Hence Ovid speaks of ‘‘the twice-perjured
walls of Troy ” (Metamorph. xi. 215).

8 As to the siege and capture of Troy by Hercules, see
below, ii. 6. 4.

4 Compare J. Tzetzes, Chiliades, ii. 320 aq.

20y
VOL. I. P

10

APOLLODORUS

Δέκατον éretdyn! ἄθλον τὰς Γηρυόνου Boas’
ἐξ ᾿Ερυθείας κομίζειν. ᾿Ερύθεια δὲ ἣν ᾽Ωκεανοῦ
πλησίον κειμένη νῆσος, ἣ νῦν Γάδειρα καλεῖται.
ταύτην κατῴκει Γηρυόνης Χρυσάορος καὶ ΚΚαλ-
λιρρόης τῆς ᾿Ωκεανοῦ, τριῶν ἔχων ἀνδρῶν συμ-
hues σῶμα, συνηγμένον εἰς ἕν κατὰ τὴν γαστέρα,
ἐσχισμένον δὲ" εἰς τρεῖς ἀπὸ λαγόνων τε καὶ
μηρῶν. εἶχε δὲ φοινικᾶς Boas, ὧν ἦν βουκόλος
Εὐρυτίων, φύλαξ δὲ "Ορθοςδ ὁ κύων δικέφαλος ἐξ
᾿Εχίδνης καὶ Τυφῶνος γεγεννημένος.5 πορευύ-
μενος οὖν ἐπὶ τὰς Γηρυόνου Boas διὰ τῆς Εἰὐρώ-
πης, ἄγρια πολλὰ «ξῷῴῷα; ἀνελὼν! Λιβύης ἐπέ-
βαινε, καὶ παρελθὼν Ταρτησσὸν ἔστησε σημεῖα
τῆς πορείας ἐπὶ τῶν ὅρων Εὐρώπης καὶ Λιβύης

1 éwerdyn E: δὲ ἐτάγη A. 2 βόας Εἰ : βοῦς A.

3 συνηγμένον μὲν Bekker. 4 δὲ Heyne: re A.

5 Ὄρθος Pediasmus, De Herculis laboribus, 10: "Ὄρθρος A.
See exegetical note on this passage.

6 γεγενημένος BC.

7 πόλλα <(ga> ἀνελὼν Wagner (comparing Diodorus
Siculus, iv. 17. 3): πόλλα παρελθὼν A.

8 ἐπέβη Scholiast on Plato, Timaeus, p. 24 8, Hercher.

1 As to Hercules and the cattle of Geryon, see Hesiod,
Theog. 287-294, 979-983 ; Pindar, Frag. 169 (151), ed. Sandys ;
Herodotus, iv. 8; Plato, Gorgtas, 39, p. 4848; Diodorus
Siculus, iv. 17 sq.; Pausanias, iii. 18. 13, iv. 36. 3; Quintus
Smyrnaeus, Posthomerica, vi. 249 eqq.; J. Tzetzes, Chiliades,
ii. 322-352 (who seems to follow ἘΡΟΠΡΟ ΤΕ ; Scholiast on
Plato, Timaeus, p. 248; Pliny, Nat. Hist. iv. 120 ; Solinus,
xxiii. 12; Servius, on Virgil, Aen. viii. 300.

2 Compare Herodotus, iv. 8; Strabo, iii. 2. 11, p. 148,
iii. 5 4, p. 169; Pliny, Nat. Hist. iv. 120; Solinus, xxiii. 12.
Gadira is Cadiz. According to Pliny (l.c.), the name is de-
rived from a Punic word gadtr, meaning ‘‘ hedge.” Compare
Dionysius, Perieg. 453 sqqg. The same word agadér is still

210

THE LIBRARY, II. v. to

As a tenth labour he was ordered to fetch the kine
of Geryon from Erythia.1 Now Erythia was an
island near the ocean; it is now called Gadira.?
This island was inhabited by Geryon, son of Chrysaor
by Callirrhoe, daughter of Ocean. He had the body
of three men grown together and joined in one at
the waist, but parted in three from the flanks and
thighs.= He owned red kine, of which Eurytion
was the herdsman and Orthus,‘ the two-headed hound,
begotten by Typhon on Echidna, was the watch-dog.
So journeying through Europe to fetch the kine of
Geryon he destroyed many wild beasts and set foot
in Libya,® and proceeding to Tartessus he erected as
tokens of his journey two pillars over against each

used in the south of Morocco in the sense of ‘‘fortified house,”
and many places in that country bear the name. Amongst
them the port of Agadir is the best known. See E. Doutté,
En tribu (Paris, 1914), pp. 50 sg. The other name of the
island is given by Solinus (/.c.) in the form Erythrea, and by
Mela (iii. 47) in the form Eythria.

3 As to the triple form of Geryon, compare Hesiod, Theoy.
287; Aeschylus, Agamemnon, 870; Euripides, Hercules
Furens, 423 sq.; Scholiast on Plato, Timaeus, p. 245;
Pausanias, v. 19. 1: Lucian, Toxaris, 62; Tzetzes, Schol.
on Lycophron, 652; Lucretius, v. 28; Horace, Odes, ii. 14.
7 8q.; Virgil, Aen. vi. 289; Ovid, Metamorph. ix. 184 sq.;
Hyginus, fab. 30 and 151.

4 The Messe name is variously given as Orthus (Orthos)
and Orthrus ( ros). See Hesiod, . 293 (where Orthos
seems to be the better reading); Quintus Smyrnaeus, Post-
homertca, vi. 253 (Orthros) ; Scholiast on Pindar, Isthm. i.
13 (15) (Orthos) ; Scholiast on Plato, Timaeus, p. 248 (Orthros,
go Stallbaum); J. Tzetzes, Chiliades, ii. 333 (Orthros) ;
Pediasmus, De Herculis laboribus, 10 (Orthos); Servius, on
Virgil, Aen. viii. 300 (Orthrus).

5 Compare Diodorus Siculus, iv. 17. 3 sg., who says that
Hercules completely cleared Crete of wild beasts, and that he
subdued many of the wild beasts in the deserts of Libya and
rendered the land fertile and prosperous.

aii

APOLLODORUS

ἀντιστοίχους δύο στήλας. Oepopevos! δὲ ὑπὸ
Ἡλίου κατὰ τὴν πορείαν, τὸ τόξον ἐπὶ τὸν θεὸν
ἐνέτεινεν' ὁ δὲ τὴν ἀνδρείαν αὐτοῦ θαυμάσας
χρύσεον ἔδωκε δέπας, ἐν ᾧ τὸν ᾿Ωκεανὸν διεπέ-
pace. καὶ παραγενόμενος εἰς ᾿Ερύθειαν ἐν ὄρει
"ABavtt αὐλίζεται. αἰσθόμενος δὲ ὁ κύων ἐπ᾽
αὐτὸν ὥρμα' ὁ δὲ καὶ τοῦτον τῷ ῥοπάλῳ παΐει,

1 θερόμενος R, Pediasmus, De Hercilis laboribus, 10: θερ-
μαινόμενος A.

1 The opinions of the ancients were much divided on the
subject of the Pillars of Hercules. See Strabo, iii. 5. 5,
pp. 169-172. The usual opinion apparently identified them
with the rock of Calpe (Gibraltar) and the rock of Abyla,
Abila, or Abylica (Ceuta) on the northern and southern sides
of the straits. See Strabo, iii. 5. 5, p- 170; Tzetzes,
Schol. on Lycophron, 649; Pliny, Nat. Hist. iii. 4; Mela, i.
27, ii. 95; Martianus Capella, vi. 624. Further, it seems to
have been commonly supposed that before the time of Her-
cules the two continents were here joined by an isthmus, and
that the hero cut through the isthmus and so created the
straits. See Diodorus Siculus, iv. 18. 5; Seneca, Hercules
furens, 235 sqq.; 1d. Hercules Oetacus, 1240; Pliny, f.c.; Mela,
i. 27; Martianus Capella, vi. 625. Some people, however, on the
contrary, thought that the straits were formerly wider, and
that Hercules narrowed them to prevent the monsters of the
Atlantic ocean from bursting into the Mediterranean (Diodorus
Siculus, l.c.). An entirely different opinion identified the
Pillars of Hercules with two brazen pillars in the sanctuary
of Hercules at Gadira (Cadiz), on which was engraved an
inscription recording the cost of pune {Ὁ temple. See
Strabo, iii. 5. 5, p. 170; compare Pliny, Nat. Η ἰδὲ. ii. 242,
who speaks of ‘‘the columns of Hercules consecrated at
Gadira.” For other references to the Pillars of Hercules, see
Pindar, Olymp. iii. 43 sq., Nem. iii. 21, Isthm. iv. 11 8q.;
Athenaeus, vii. 98, p. 315cp; J. Tzetzes, Chiliades, ii. 339
(who here calls the pillars Alybe and Abinna); Scholiast on
Plato, Tumaeus, Ὁ. 248; Dionysius, Orbte Descriptio, 64-68,
with the commentary of Eustathius (Geographt Graect

212

THE LIBRARY, II. v. 10

other at the boundaries of Europe and Libya.! But
being heated by the Sun on his journey, he bent
his bow at the god, who in admiration of his hardi-
hood, gave him a golden goblet in which he crossed
the ocean.?. And having reached Erythia he lodged
on Mount Abas. However the dog, perceiving him,
rushed at him; but he smote it with his club, and

Minores, ed. C. Miiller, ii. pp. 107, 228). According to Eusta-
thius (l.c.), Calpe was the name given to the rock of Gibraltar
by the barbarians, but its Greek name was Alybe; and the
rock of Ceuta was called Abenna by the barbarians but by
the Greeks Cynegetica, that is, the Hunter’s Rock. He tells
us further that the pillars were formerly named the Pillars
of Cronus, and afterwards the Pillars of Briareus.
? Apollodorus seems to be here following Pherecydes, as
we learn from a passage which Athenaeus (xi. 39, p. 470 0D)
uotes from the third book of Pherecydes as follows: ‘‘ And
ercules drew his bow at him as if he would shoot, and the
Sun bade him give over; so Hercules feared and gave over.
And in return the Sun bestowed on him the golden goblet
which carried him with his horses, when he set, through the
Ocean all night to the east, where the Sun rises. Then
Hercules journeyed in that goblet to Erythia. And when he
was on the open sea, Ocean, to make trial of him, caused the
goblet to heave wildly on the waves. Hercules was about to
shoot him with an arrow; and the Ocean was afraid, and
bade him give over.” Stesichorus described the Sun embark-
ing in a golden goblet that he might cross the ocean in the
darkness of night and come to his mother, his wedded wife,
and children dear. See Athenaeus, xi. 38, p. 468 E; compare
td. xi. 16, p. 781». The voyage of Hercules in the golden
goblet was also related by the early poets Pisander and Pan- —
yasis in the poems, both called Heraclia, which they devoted
to the exploits of the great hero. See Athenaeus, xi. 38,
p. 469 D; compare Macrobius, Saturn., v. 21. 16 and 19.
Another poet, Mimnermus, supposed that at night the weary
Sun slept in a golden bed, which floated across the sea to
Ethiopia, where a chariot with fresh horses stood ready for
him to mount and resume his daily journey across the sky.
See Athenaeus, xi. 39, p. 470 a.

213

APOLLODORUS

καὶ τὸν βουκόλον Evputiwva τῷ κυνὶ βοηθοῦντα
4 ,ὕ 4 a Υ i
ἀπέκτεινε. Μενοίτης δὲ ἐκεῖ tas “Atdov Boas
φ
θόσκων Γηρυόνῃ τὸ γεγονὸς ἀπήγγειλεν. ὁ δὲ
καταλαβὼν Ἡρακλέα παρὰ ποταμὸν ᾿Ανθεμοῦντα
τὰς βόας ἀπάγοντα, συστησάμενος μάχην τοξευ-
θεὶς ἀπέθανεν. Ἡρακλῆς δὲ ἐνθέμενος τὰς Boas
εἰς τὸ δέπας καὶ διαπλεύσας εἰς Ταρτησσὸν
e ’ὔ ’ [4 ‘ ‘4
Ηλίῳ πάλιν ἀπέδωκε τὸ δέπας.

Διελθὼν δὲ ’ABSnpiav! εἰς Λιγυστίνην" ἦλθεν,
ἐν ἡ τὰς Boas ἀφῃροῦντο ᾿Ιαλεβίωνδ τε καὶ Δέρ-
κυνος οἱ Ποσειδῶνος υἱοί, obs κτείνας διὰ Τυρρη-
vias wet. ἀπὸ Ῥηγίου δὲ εἷς ἀπορρήγνυσι ταῦρος,

1 "AB3nplay Heyne: αὐδηρίαν or ἀνδηρίαν A: Ἰ᾿Ιβηρίαν Gale.

3 Λυγιστίνην Gale (compare Diodorus Siculus iv. 19. 4,
ἐποίησατο τὴν πορείαν διὰ τῆς Λιγυστικῇ5) :- Λιγύην Heyne, con-
jecturing Λίγνας : Λιβύην A, J. Tzetzes, Chiliades, ii. 340.

3 jareBlow R: ἀλεβίων A.

1 Compare Tzetzes, Schol. on Lycophron, 652, who
probably follows Apollodorus.

* Abderia, the territory of Abdera, a Phoenician city of
southern Spain, not to be confused with the better known
Abdera in Thrace. See Strabo, iii. 4. 3, p. 157 ; Stephanus
Byzantius, 8.v. “AS8dnpa.

52 Apollodorus has much abridged a famous adventure of
Harccles in Liguria. Passing through the country with the
herds of Geryon, he was attacked by a great multitude of the
warlike natives, who tried to rob him of the cattle. Fora
time he repelled them with his bow, but his supply of arrows
running short he was reduced to great straits; for the
ground, being soft earth, afforded no stones to be used as
missiles. So he prayed to his father Zeus, and the god in
pity rained down stones from the sky ; and by picking them
up and hurling them at his foes, the hero was able to turn
the tables on them. The place where this adventure took

lace was said to be a plain between Marseilles and the

hone, which was called the Stony Plain on account of the
vast quantity of stones, about as large as a man’s hand,

214

THE LIBRARY, II. v. το

when the herdsman Eurytion came to the help of the
dog, Hercules killed him also. But Menoetes, who
was there pasturing the kine of Hades, reported to
Geryon what had occurred, and he, coming up with
Hercules beside the river Anthemus,! as he was
driving away the kine, joined battle with him and
was shot dead. And Hercules, embarking the kine
in the goblet and sailing across to Tartessus, gave
back the goblet to the Sun.

And passing through Abderia® he came to
Liguria,> where Ialebion and Dercynus, sons of
Poseidon, attempted to rob him of the kine, but
he killed them‘ and went on his way through
Tyrrhenia. But at Rhegium a bull broke away 5

which were scattered thickly over it. In his play Prometheus
Unbound, Aeschylus introduced this story in the form of a
prediction put in the mouth of Prometheus and addressed
to his deliverer Hercules. See Strabo, iv. 1. 7, ΒΡ. 182 84.;
Dionysius Halicarnasensis, Antig. Rom. i. 41; Eustathius,
Commentary on Dionysius Periegetes, 76 (Geographi Graect
Minores, ed. C. Miiller, ii. 231); Hyginns, Astronom. ii. 6;
Tragicorum Graecorum Fragmenta, ed. A. Nauck?, pp. 66 sq.
The Stony Plain is now called the Plaine de la Gren. It
‘* attracts the attention of all travellers between Arles and
Marseilles, since it is intersected by the railway that joins
those two cities. It forms a wide level area, extending for
many square miles, which is covered with round rolled stones
from the size of a θύοι to that of a man’s head. These are
supposed to have been brought down from the Alps by the
Durance at some early period, when this plain was submerged
and formed the bed of what was then a bay of the Mediterra-
nean at the mouth of that river and the Rhone” (H.F. Tozer,
Selections from Strabo, p. 117). .

4 Compare J. Tzetzes, Chiliades, ii. 340 sqq., who calls the
victims Dercynus and Alebiun.

5 The author clearly derives the name of Rhegium from
this incident (Ρήγιον from ἀπορρήγνυσι).. The story of the
eacape of the bull, or heifer, and the pursuit of it by Hercules
was told by Hellanicus. See Divunysius Halicarnasensis,

215

APOLLODORUS

καὶ ταχέως εἰς THY θάλασσαν ἐμπεσὼν καὶ διανη-
ξάμενος <eis> Σικελίαν, καὶ τὴν πλησίον χώραν
διελθὼν [τὴν ἀπ᾽ ἐκείνου κληθεῖσαν ᾿Ιταλίαν
(Τυρρηνοὶ γὰρ ἰταλὸν τὸν ταῦρον ἐκάλεσαν),} }
λθεν εἰς πεδίον "Ἔρυκος, ὃς ἐβασίλευεν ᾿Ελύμων.
ἜΡρυξ δὲ ἦν Ποσειδῶνος παῖς, ὃς τὸν ταῦρον ταῖς
ἰδίαις συγκατέμιξεν ἀγέλαις. παραθέμενος οὖν
τὰς βόας Ἡρακλῆς Ἡφαίστῳ ἐπὶ τὴν αὐτοῦ
ξήτησιν ἠπείγετο" εὑρὼν δὲ ἐν ταῖς τοῦ "Ερυκος
ἀγέλαις, λέγοντος οὐ δώσειν ἂν μὴ παλαίσας
αὐτοῦ περιγένηται, τρὶς περιγενόμενος κατὰ τὴν
πάλην ἀπέκτεινε, καὶ τὸν ταῦρον λαβὼν μετὰ τῶν
Ν N Ν 4“«17’ # / e \
ἄλλων ἐπὶ τὸν ᾿Ιόνιον ἤλαυνε πόντον. ὡς δὲ
ἦλθεν ἐπὶ τοὺς μυχοὺς τοῦ πόντου, ταῖς βουσὶν
οἶστρον ἐνέβαλεν ἡ “ρα, καὶ σχίξονται κατὰ
τὰς τῆς Θράκης ὑπωρείας" ὁ δὲ διώξας τὰς μὲν
συλλαβὼν ἐπὶ τὸν ᾿Ελλήσποντον ἤγαγεν, αἱ δὲ
ἀπολειφθεῖσαι τὸ λοιπὸν ἦσαν ἄγριαι. μόλις δὲ
τῶν βοῶν συνελθουσῶν Στρυμόνα μεμψάμενος
τὸν ποταμόν, πάλαι τὸ ῥεῖθρον πλωτὸν ὃν ἐμ-
πλήσας πέτραις ἄπλωτον ἐποίησε, καὶ τὰς βόας

1 χὴν ἀπ᾽ ἐκείνου. .. ἐκάλεσαν omitted by Wagner. Heyne

proposed to omit these words, together with the preceding
καὶ thy πλησίον χώραν διελθὼν, and he is followed by Hercher.

Antiq. Rom. i. 35.2. It is somewhat singular that Apollo-
dorus passes so lightly over the exploits of Hercules in Italy,
and in particular that he says nothing about those adventures
of his at Rome, to which the Romans attached much signifi-
cance. For the Italian adventures of the hero, and his
sojourn in Rome, see Diodorus Siculus, iv. 20-22; Dionysius
Halicarnasensis, Antig. Rom. i. 34 8q., 38-44; Propertius,
iv.9; Virgil, Aen. viii. 201 egq.; Ovid, Fasts, i. 543 sqq. On
the popularity of the worship of Hercules in Italy, see

216

THE LIBRARY, II. v. 10

and hastily plunging into the sea swam across to
Sicily, and having passed through the neighbouring
country since called Italy after it, for the Tyrrhenians
called the bull talus} came to the plain of Eryx,
who reigned over the Elymi.2, Now Eryx was a son
of Poseidon, and he mingled the bull with his own
herds. So Hercules entrusted the kine to Hephaes-
tus and hurried away in search of the bull. He
found it in the herds of Eryx, and when the king
refused to surrender it unless Hercules should beat
him in a wrestling bout, Hercules beat him thrice,
killed him in the wrestling, and taking the bull
drove it with the rest of the herd to the Ionian Sea.
But when he came to the creeks of the sea, Hera
afflicted the cows with a gadfly, and they dispersed
among the skirts of the mountains of Thrace.
Hercules went in pursuit, and having caught some,
drove them to the Hellespont; but the remainder
were thenceforth wild. Having with difficulty
collected the cows, Hercules blamed the river Stry-
mon, and whereas it had been navigable before, he
made it unnavigable by filling it with rocks; and he

Dionysius Halicarnasensis, Antig. Rom. i. 40. 6, who says:
‘* And in many other parts of Italy (besides Rome) precincts
are consecrated to the god. and altars are set up both in cities
and beside roads ; and hardly will you find a place in Italy
where the god is not honoured ”

1 Some of the ancients supposed that the name of Italy
was derived from the Latin vitulus, ‘‘a calf.” See Varro,
Rerum Rusticarum, ii. 1. 9; Dionysius Halicarnasensis,
Antiq. Rom. i. 35.2; compare Aulus Gellius, xi. 1. 2.

2 As to Herculus and Eryx, see Diodorus Siculus, iv. 23. 2 ;
Pausanias, iii. 16. 4 8q., iv. 36.4; J. Tzetzes, Chiliades, ii.
346 8qq.; 1d. Schol. on Lycophron, 866; Virgil, Aen. v. 410
egg. ; Servius, on Virgil, Aen. i. 570.

8 The story was apparently told to account for the origin
of wild cattle in Thrace.

217

1]

APOLLODORUS

Εὐρυσθεῖ κομίσας δέδωκεν. ὁ δὲ αὐτὰς κατέ-
θυσεν "Hoa.

Τελεσθέντων δὲ τῶν ἄθλων ἐν μηνὶ καὶ ἔτεσιν
ὀκτώ, μὴ προσδεξάμενος Εὐρυσθεὺς τόν τε τῶν
τοῦ Αὐγέου βοσκημάτων καὶ τὸν τῆς ὕδρας, ἑνδέ-

1 This period fur the completion of the labours of Hercules
is mentioned also by the dcholiast on Homer (Jl. viii. 368)
and Tzetzes (Chiltades, ii. 353 sq.), both of whom, however,
may have had the present passage of Apollodorus before
them. It is possible that the period refers to the eight years’
cle, which figured prominently in the religious calendar of
ite ancient Greeks; for pe Ὁ δ the Pythian games were
originally held at intervals of eight years. See Geminus,
Element. Astron. viii. 25 sqq. ed. C. Manitius ; Censorinus,
De die natali, 18. It is to be remembered that the period of
service performed by Hercules for Eurystheus was an expia-
tion for the murder of his children (see Apollodorus, ii. 4. 12).
Now Cadmus is said to have served Ares for eight years as
an expiation for the slaughter of the dragon, the offspring of
Ares (see Apollodorus, iii. 4.2). But in those days, we are
told, the ‘‘eternal year” comprised eight common years
(Apollodorus, Z.c.). Now Apollo served Admetus for a year
as an expiation for the slaughter of the Cyclopes (Apollodorus,
iii. 10. 4); but according to Servius (on Virgil, Aen. vii. 761),
the period of Apollo’s service was not one but nine years. In
making this statement Servius, or his authority, probably
had before him a Greek author, who mentioned an évvearnpls
as the period of Apollo’s service. But though évvearnpls
means literally ‘‘nine years,” the period, in consequence of
the Greek mode of reckoning, was actually equivalent to eight
years (compare Celsus, De dte natali, 18. 4, ‘‘ Octaeteris facta,
quae tunc enneateris vocitata, quia primus ejus annus nono
anno redibat”). These legends about the servitude

of Cadmus, Apollo, and Hercules for eight years, render it
robable that in ancient times Greek homicides were banished
or eight years, and had during that time to do penance by
serving a foreigner. Now this period of eight years was
called a ‘‘ great year” (Censorinus, De dte natali, 18. 5), and
the period of banishment for a homicide was regularly a

218

THE LIBRARY, II. v. 10-11

conveyed the kine and gave them to Eurystheus, who
sacrificed them to Hera.

When the labours had been performed in eight
years and a month,! Eurystheus ordered Hercules, as
an eleventh labour, to fetch golden apples from the

year. See Apollodorus, ii. 8.3; Euripides, Hippolytus, 34-37,
td. Orestes, 1643-1645; Nicolaus Damascenus, Frag 20
_ (Fragmenta Historicorum Graecorum, ed. C. Miiller, iii. 369) ;
Hesychius, 8.v. ἀπενιαυτισμός ; Suidas, 8ιῦ. ἀπεναυτίσαι. Hence
it seems probable that, though in later times the period of a
homicide’s banishment was a single ordinary year, it may
formerly have been a ‘‘ great year,’ or period of eight
ordinary years. It deserves to be noted that any god who
had forsworn himself by the alg had to expiate his fault by
silence and fasting for a full year, after which he was
banished the company of the gods for nine years (Hesiod,
Theog. 793-804) ; and further that any man who partook of
human flesh in the rites of Lycaean Zeus was supposed to
be turned into a wolf for nine years. See Pausanias, viii. 2;
Pliny, Nat. Hist. viii. 81; Augustine, De civitate Dei, xviii.
17. These notions point to a nine years’ period of expiation,
which may have been observed in some places ins of the
eight years’ period. In the present passage of Apollodorus,
the addition of a month to the eight years’ period creates a
difficulty which I am unable to explain. Ancient mathemat-
icians ‘defined a ‘‘great year” as the period at the end of
which the sun, moon, and planets again occupy the same
itions relatively to each other which they occupied at the
ginning ; but on the length of the period opinions were much
divided. See Cicero, De natura deorum, ii. 20. 51 sq. Differ-
ent, apparently, from the ‘‘ great year” was the ‘‘revolving”
(vertens) or ‘‘mundane” (mundanus) year, which was the
period at the end of which, not only the sun, moon, and
planets, but also the so-called fixed stars again occupy the
itions relatively to each other which they occupied at the
ginning; for the ancients recognized that the so-called fixed
stars do move, though their motion is imperceptible to our
senses. The length of a ‘‘revolving” or ‘‘mundane” year
was calculated by ancient physicists at fifteen thousand years.
See Cicero, Somnium Scipionts, 7, with the commentary of
Macrobius, ii. 11.

219

APOLLODORUS

κατον ἐπέταξεν ἄθλον παρ᾽ ᾿Εσπερίδων χρύσεα
μῆλα κομίζειν. ταῦτα δὲ ἦν, οὐχ ὥς τινες εἶπον
ἐν Λιβύη, ἀλλ᾽ ἐπὶ τοῦ ΓΑτλαντος ἐν Ὕπερ-
βορέοις: ἃ Διὶ «Γῇ» γήμαντι “ραν ἐδωρήσατο.

ἐφύλασσε δὲ αὐτὰ δράκων ἀθάνατος, Τυφῶνος.

καὶ ᾿Εχίδνης, κεφαλὰς ἔχων ἑκατόν" ἐχρῆτο δὲ
φωναῖς παντοίαις καὶ ποικίλαις. μετὰ τούτου δὲ
'Εσπερίδες ἐφύλαττον, Αἴγλη ᾿Ερύθεια ‘Eorepia
᾿Αρέθουσα.8 πορευόμενος οὖν ἐπὶ ποταμὸν ᾿Εχέ:
Swpov ἧκε. Κύκνος δὲ “Apeos καὶ Πυρήνης εἰς
μονομαχίαν αὐτὸν προεκαλεῖτο. “Apeos δὲ τοῦ-
tov ἐκδικοῦντος καὶ συνιστάντος μονομαχίαν,
βληθεὶς κεραυνὸς μέσος ἀμφοτέρων διαλύει τὴν

1 κομίζειν Aegius: κομίσων RA.

2 Ad «Γῆ; γήμαντι Ἥραν Valckenar (comparing Scholiast

on Apollonius Rhodius, Argon. iv. 1396): Aad γήμαντι Ἥρα A.
3 ‘Eowepla ᾿Αρέθουσα Gale, Aegius: ἑστία ἐρέθουσα A.

1 As to the ape of the Hesperides, see Hesiod, T'heog.
215 seq.; Euripides, Hercules Furens, 394 sqq.; Apollonius
Rhodius, Argon. iv. 1396 sqq., with the Scholiast on 1396;
Diodorus Siculus, iv. 26; Pausanias. v. 1]. 6, v. 18. 4,
vi. 19. 8; Eratosthenes, Cataster. 3; J. Tzetzes, Chtliades,
ii. 355 sqq.; Ovid, Metamorph. iv. 637 sqq., ix. 190;
Hyginus, Fab. 30; id. Astronom. ii. 3; Scholta in Caesaris
Germanict Aratea, pp. 382 δ8ᾳ., in Martianus Capella,
ed. Fr. Eyssenhardt; Scriptores rerum mythicarum Latim,
ed. G. H. Bode, vol. i. PR. 13 sq., 130 (First Vatican
Mythographer, 38; Second Vatican Mythographer, 161).
From the Scholiast on Apollonius Rhodius (é.c.) we learn
that the story of Hercules and the apples of the Hesper-
ides was told by Pherecydes in the second book of his
work on the marriage of Hera. The close resemblance which
the Scholiast’s narrative bears to that of Apollodorus seems
to show that here, as in many other places, our author
followed Pherecydes. The account given by Pherecydes of
the origin of the golden ape is as follows. When Zeus
married Hera, the gods ey t presents to the bride. Among
the rest, Earth μάνα τὸν golden apples, which Hera so much
admired that she ordered them to be planted in the garden

220

THE LIBRARY, II. v. 11

Hesperides,! for he did not acknowledge the labour
of the cattle of Augeas nor that of the hydra. These
apples were not, as some have said, in Libya, but on
Atlas among the Hyperboreans.?, They were pre-
sented by Earth to Zeus after his marriage with Hera,
and guarded by an immortal dragon with a hundred
heads, offspring of Typhon and Echidna, which spoke
with many and divers sorts of voices. With it the
Hesperides also were on guard, to wit, Aegle, Ery-
thia, Hesperia, and Arethusa. So journeying he
came to the river Echedorus. And Cycnus, son of
Ares and Pyrene, challenged him to single combat.
Ares championed the cause of Cycnus and marshalled
the combat, but a thunderbolt was hurled between
the two and parted the combatants. And going on

of the gods beside Mount Atlas. But, as the daughters of
Atlas used to pilfer the golden fruit, she set a huge serpent
to guard the tree. Such is the story told, on the authority
of Pherecydes, by Eratosthenes, Hyginus (Astronom. ii. 3),
and the Scholiast on the Aratea of Germanicus.

2 Here Apollodorus departs from the usual version, which
placed the gardens of the Hesperides in the far west, not the
far north. We have seen that Hercules is said to have gone
to the far north to fetch the hind with the golden horns (see
above, li. 5. 3 note); also he is reported to have brought
from the land of the Hyperboreans the olive spray which was
to form the victor’s crown at the Olympic games. See Pindar,
Olymp. iii. 11 (20) sqg.; Pausanias, v. 7. 7, compare @d. v. 15.3.

8 Compare Hyginus, Fab. 31, who describes the interven-
tion of Mars (Ares) on the side of his son Cycnus, and the fall
of the thunderbolt which parted the combatants ; yet he says
that Hercules killed Cycnus. This combat, which, according
to Apollodorus, ended indecisively, was supposed to have
been fought in Macedonia, for the Echedorus was a Mace-
donian river (Herodotus, vii. 124, 127). Accordingly we
must distinguish this contest from another and more famous
fight which Hercules fought with another son of Ares, also
called Cycnus, near Pagasae in Thessaly. See Apollodorus,
ii. 7. 7, with the note. Apparently Hyginus confused the
two combats.

221

APOLLODORUS

μάχην. βαδίξων δὲ δι᾿’ Ἰλλυριῶν, καὶ σπεύδων.
ἐπὶ ποταμὸν ᾿Ηριδανόν, ἧκε πρὸς νύμφας Διὸς
καὶ Θέμιδος. αὗται μηνύουσιν αὐτῷ Νηρέα.
συλλαβὼν δὲ αὐτὸν κοιμώμενον καὶ παντοίας
3 Ul \ Ν \ 3 + 6 4
ἐναλλάσσοντα μορφὰς ἔδησε, καὶ οὐκ ἔλυσε πρὶν
ἢ μαθεῖν παρ᾽ αὐτοῦ ποῦ τυγχάνοιεν τὰ μῆλα
καὶ αἱ “Eorepides. μαθὼν δὲ Λιβύην διεξῇει.

’ 4 ᾽ n~ a 9 na Δ
ταύτης ἐβασίλευε παῖς Ποσειδῶνος ᾿Ανταῖος, ὃς
τοὺς ξένους ἀναγκάζων παλαίειν ἀνήρει. τούτῳ
παλαίειν ἀναγκαζόμενος Ἡρακλῆς ἀράμενος ἅμ-
μασι μετέωρον κλάσας ἀπέκτεινε: Ψψαύοντα yap
γῆς ἰσχυρότερον συνέβαινε" γίνεσθαι, δεὸ καὶ
Γῆς τινες ἔφασαν τοῦτον εἶναι παῖδα.

Μετὰ Λιβύην δὲ Αἴγυπτον διεξήει.5 ταύτης

1 σπεύδων ἂν πὶ φεύγων A.
2 ἅμμασι R, Scholiast on Plato, Laws, vii. p. 796 a: ὄὕμ-

μασι A.

3 ἰσχυρότερον R: ἰσχυρότατον A.

4 guvéBave R, Scholiast on Plato, Laws, vii. p. 796 a:
συνέβη A.

5 διεξήει Fuber : ἐξῃει A.

1 The meeting of Hercules with the nymphs, and his
struggle with Nereus, are related also by the Scholiast on
A flonins Rhodius, Argon. iv. 1396, citing as his authority
Pherecydes, whom Apollodorus also probably follows. The
transformations of the reluctant sea-god Nereus in his en-
counter with Hercules are like those of the reluctant sea-god
Proteus in his encounter with Menelaus (Homer, Od. iv. 354—
570), and those of the reluctant sea-goddess Thetis with her
lover Peleus (see below, iii. 13. 5).

2 As to Hercules and Antaeus, see Pindar, Jsthm. iv. 52 (87)
sqq.. with the Scholiast on 52 (87) and δά (92); Diodorus
Siculus, iv. 17. 4; Pausanias, ix. 11. 6; Philostratus,
Imagines, ii. 21; Quintus Smyrnaeus, Posthomerica, vi.
285 8qq.; J. Tzetzes, Chiliades, ii. 363 8gq.; Scholiast on
Plato, Laws, vii. p. 796 A (whose account agrees almost
verbally with that of Apollodorus); Ovid, Ibts, 393-395,

222

THE LIBRARY, IT. v. 11

foot through Illyria and hastening to the river
Eridanus he came to the nymphs, the daughters of
Zeus and Themis. They revealed Nereus to him,
and Hercules seized him while he slept, and though
the god turned himself into all kinds of shapes, the
hero bound him and did not release him till he had
learned from him where were the apples and the
Hesperides.1_ Being informed, he traversed Libya.
That country was then ruled by Antaeus, son of
Poseidon,? who used to kill strangers by forcing

them to wrestle. Being forced to wrestle with him,

Hercules hugged him, lifted him aloft,? broke and

killed him; for when he touched earth so it was that

he waxed stronger, wherefore some said that he was

a son of Earth..
After Libya he traversed Egypt. That country

with the Scholia; Hyginus, Fab. 31; Lucan, Pharsal. iv.
588-655 ; Juvenal, Sat. iii. 89; Statius, Theb. vi. 893
sqq.; Lactantius Placidus, on Statius, Theb. vi. 869 (894) ;
Scriptores rerum mythicarum Latins, ed. G. H. Bode,
vol. i. pp. 19, 131 (First Vatican Mythographer, 55;
Second Vatican Mythographer, 164). According to Pindar,
the truculent giant used to roof the temple of his sire
Poseidon with the skulls of his victims. The fable of his
regaining strength through contact with his mother Earth
is dwelt on by Lucan with his usual tedious prolixity. It is
briefly alluded to by Ovid, Juvenal, and Statius. Antaeus
is said to have reigned in western Morocco, on the Atlantic
coast. Here a hillock was pointed out as his tomb, and the
natives believed that the removal of soil from the hillock
would be immediately followed by rain, which would not
cease till the earth was replaced. See Mela, iii. 106. Ser-
torius is said to have excavated the supposed tomb and to
have found a skeleton sixty cubits long. See Plutarch,
Sertorius, 9; Strabo, xvii. 3. 8, p. 829.

3 More literally, ‘‘ lifted him aloft with hugs.” For this
technical term (ἅμμα) applied toa wrestler’s hug, see Plutarch,
Fabius Maximus, 23, and Alcibiades, 2.

223

APOLLODORUS

ἐβασίλευε Βούσιρις Ποσειδῶνος παῖς καὶ Λυσια-
’ a 3 4 φ \ 4 ΝΜ)
νάσσης τῆς Επάφου. οὗτος τοὺς ξένους ἔθυεν
ἐπὶ βωμῷ Διὸς κατά τι λόγιον: ἐννέα γὰρ ἔτη
’ 4 A Ν , ’ 1 δὲ
ἀφορία τὴν Αἴγυπτον κατέλαβε, Φρασίος ὃὲ
ἐλθὼν ἐκ Κύπρου, μάντις τὴν ἐπιστήμην, ἔφη

1 φράσιος A, Heyne, Westermann, Miiller: φράγιος E:
Θράσιος Aegius, Bekker, Hercher. Compare Ovid, Ars
Amat. i. 649 8g. (Thrasius); Hyginus, Fab. 56 (Thasius).

1 For Hercules and Busiris, see Diodorus Siculus, iv.
18. 1, iv. 27. 28q.; Plutarch, Parallela, 38; Scholiast on
Apollonius Rhodius, Argon. iv. 1396; Tzetzes, Schol. on
Lycophron, ii. 367 8q.; Ovid, Metamorph. ix. 182 aq.; id.,
Ars Amat. i. 647-652; Scholia on Ovid, Jb18, 397 (p. 72,
ed. R. Ellis); Hyginus, Fab. 31 and 56; Servius, on Virgil,
Aen. viii. 300 and Georg. iii. 5; Philargyrius, on Virgil,
Georg. iii. δ; Lactantius Placidus, on Statius, Theb. xii.
155. Ovid, with his Scholiasts, Hyginus and Philargyrius,
like Apollodorus, allege a nine or eight years’ dearth or
drought as the cause of the human sacrifices instituted by
Busiris. Their account may be derived from Pherecydes,
who is the authority cited by the Scholiast on Apollo-
nius Rhodius (i.c.). Hyginus (Fab. 56) adds that the
seer Phrasius, who advised the sacrifice, was a brother of
Pygmalion. Herodotus, without mentioning Busiris, scouts
the story on the ground that human sacrifices were utterly
alien to the spirit of Egyptian religion (Herodotus, ii. 45).
Isocrates also discredited the tradition, in so far as it relates
to Hercules, because Hercules was four generations younger,
and Busiris more than two hundred years older, than Perseus.
See Isocrates, Busiris, 15. Yet there are grounds for think-
ing that the Greek tradition was substantially correct. For
Manetho, our highest ancient authority, definitely affirmed
that in the city of Ilithyia it was customary to burn alive
‘“‘Typhonian men” and to scatter their ashes by means of
winnowing fans (Plutarch, Jsts et Ostrts, 73). These ‘‘ Ty-
phonian men” were red-haired, because Typhon, the Egyptian
embodiment of evil, was also red-haired (Plutarch, Jsvs et
Osirs, 30 and 33). But red-haired men would commonly be
foreigners, in contrast to the black-haired natives of Egypt ;
and it was just foreigners who, according to Greek tradition,

224

THE LIBRARY, II. v. 11

was then ruled by Busiris,! a son of Poseidon by
Lysianassa, daughter of Epaphus. This Busiris used
to sacrifice strangers on an altar of Zeus in accordance
with a certain oracle. For Egypt was visited with
dearth for nine years, and Phrasius, a learned seer
who had come from Cyprus, said that the dearth

were chosen as victims. Diodorus Siculus points this out
(i. 88. 5) in confirmation of the Greek tradition, and he tells
us that the red-haired men were sacrificed at the grave of
Osiris, though this statement may be an inference from his
etymology of the name Busiris, which he explains to mean
‘* grave of Osiris.” The etymology is correct, Busiris being
a Greek rendering of the Egyptian bu-As-tri, ‘‘place of
Osiris.” See A.Wiedemann, Herodots Zweites Buch (Leipsic,
1890), p. 213. Porphyry informs us, on the authority of
Manetho, that the Egyptian custom of sacrificing human
beings at the City of the Sun was suppressed by Amosis
(Amasis), who ordered waxen effigies to be substituted for
the victims. He adds that the human victims used to be
᾿ examined just like calves for the sacrifice, and that they were
sealed in token of their fitness for the altar. See Porphyry,
De abstinentia, iii. 35. Sextus Empiricus even speaks of
human sacrifices in Egypt as if they were practised down to
his own time, which was about 200 a.p. See Sextus Empiri-
cus, p. 173, ed. Bekker. Seleucus wrote a special treatise on
human sacrifices in Egypt (Athenaeus, iv. 72, p.172p). In
view of these facts, the Greek tradition that the sacrifices
were offered in order to restore the fertility of the land or to
procure rain after a long drought, and that on one occasion
the king himself was the victim, may be not without signifi-
cance. For kings or chiefs have been often sacrificed under
similar circumstances (see Apollodorus, iii. 5.1; Adonis, Attis,
Osiris, 3rd ed. ii. 97 sqq.; The Magic Art and the Evolu-
tion of Kings, i. 344 sqq., 352 844.) ; and in ancient Egypt the
rulers are definitely said to have been held responsible for the
failure of the crops (Ammianus Marcellinus, xxviii. 5. 14) ;
hence it would not be surprising if in extreme cases they
were put to death. Busiris was the theme of a Satyric pla
by Euripides. See Zragicorum Graecorum Fragmenia, ed.
A. Nauck?2, pp. 452 aq.

225--
VOL. 1. Q

APOLLODORUS:

‘ ᾽ ’᾽ 1 lA oN A ww a \
τὴν ἀφορίαν. παύσασθαι ἐὰν ξένον ἄνδρα τῷ Au
σφάξωσι κατ᾽ ἔτος. Βούσιρις δὲ ἐκεῖνον πρῶτον
σφάξας τὸν μάντιν τοὺς κατιόντας ξένους ἔσφαζε.
συλληφθεὶς οὖν καὶ Ηρακλῆς τοῖς βωμοῖς προσ-
εφέρετο τὰ δὲ δεσμὰ διαρρήξας τόν τε Βούσιριν
καὶ τὸν ἐκείνου παῖδα ᾿Αμφιδάμαντα ἀπέκτεινε.

Διεξιὼν δὲ "Aciav? Θερμυδραῖς, Λινδίωνϑ λι-
μένι, προσίσχει. καὶ βοηλάτου τινὸς λύσας τὸν
ἕτερον τῶν ταύρων ἀπὸ τῆς ἁμάξης εὐωχεῖτο
θύσας. ὁ δὲ βοηλάτης βοηθεῖν ἑαυτῷ μὴ δυνά-
μενος στὰς ἐπί τινος ὄρους κατηρᾶτο. διὸ καὶ
νῦν, ἐπειδὰν θύωσιν Ἡρακλεῖ, μετὰ καταρῶν
τοῦτο πράττουσι.

! We should perhaps read τὴν ἀφορίαν ἂν παύσασθαι.
3 ἀσίαν ER: dolas A.
3 λινδίων ER: λωδίων A.

1 The Scholiast on Apollonius Rhodius (Argon. iv. 1396)
calls him Iphidamas, and adds ‘‘the herald Chalbes and the
attendants” to the list of those slain by Hercules.

2 Thermydra is the form of the name given by Stephanus
Byzantius (8.v.). In his account of this incident Tzetzes calls
the harbour Thermydron (Chthades, ii, 385). Lindus was one
of the chief cities of Rhodes.

8 Compare Conon, Narrat. 11; Philostratus, Imagines, il.
24; J. Tzetzes, Chiliades, ii. 385 sqq.; Lactantius, Divin.
Inst, i. 21. According to all these writers except Tzetzes
(who clearly follows Apollodorus), Hercules’s victim in this
affair was not a waggoner, but a ploughman engaged in the
act of ploughing; Philostratus names him Thiodamus, and
adds: ‘‘ Hence a ploughing ox is sacrificed to Hercules, and
they begin the sacrifice with curses such as, I suppose, the
hus andes then made use of; and Hercules is pleased and
blesses the Lindians in return for their curses.” Accordin
to Lactantius, it was a pair of oxen that was sacrificed, an
the altar at which the sacrifice took place bore the name of
bouzygos, that is, ‘‘ yoke of oxen.” Hence it seems probable

226

THE LIBRARY, II. v. 11

would cease if they slaughtered a stranger man in
honour of Zeus every year. Busiris began by
slaughtering the seer himself and continued to
slaughter the strangers who landed. So Hercules
also was seized and haled to the altars, but he burst
his bonds and slew both Busiris and his son Amphi-
damas.!

And traversing Asia he put in to Thermydrae, the
harbour of the Lindians.2, And having loosed one of
the bullocks from the cart of a cowherd, he sacrificed
it and feasted. But the cowherd, unable to protect
himself, stood on a certain mountain and cursed.
Wherefore to this day, when they sacrifice to Hercu-
les, they do it with curses.®

that the sacrifice which the story purported to explain was .
offered at the time of ploughing in order to ensure a blessing
on the ploughman’s labours. This is confirmed by the ritual
of the sacred ploughing observed at Eleusis, where members
of the old priestly family of the Bouzygat or Ox-yokers
uttered many curses as they guided the plough down the
furrows of the Rarian Plain. See Hiymologicum Magnum,
8.v. Βου(ζυγία, p. 206, lines 47 sqq.; Anecdota Graeca, ed. Im.
Bekker, i. 221; Hesychius, 8.0. Βουζύγης ; Paroemtographt
Graeci, ed. E. L. Leutsch und F. G. Schneidewin, i. 388;
Scholiast on Sophocles, Antigone, 255; Plutarch, Praecepta
Conjugalia, 42. Compare J. Toepffer, Attische Genealoyie
(Berlin, 1889), pp. 136 sq.; The Spirits of the Corn and of the
Wild, i. 108 sg. The Greeks seem to have deemed curses of
special efficacy to promote the fertility of the ground ; for we
are told that when a Greek sowed cummin he was expected to
utter imprecations or the crop would not turn out well. See
Theophrastus, Historia plantarum, vii. 3.3, ix. 8.8; Plutarch,
Quaest, Conviv., vii. 2.3; Pliny, Nat. Hist. xix. 120. Roman
writers mention a like custom observed by the sowers of rue
and basil. See Palladius, De re rustica, iv.9; Pliny, Nat.
Hist. xix. 120. As to the beneficent effect of curses, when
properly directed, see further The Magic Art and the Evolu-
tion of Kings, i. 278 sqq.

227

APOLLODORUS

Παριὼν δὲ ᾿Αραβίαν ᾿Ημαθίωνα κτείνει παῖδα
Τιθωνοῦ. καὶ διὰ τῆς Λιβύης πορευθεὶς ἐπὶ τὴν
ἔξω θάλασσαν παρ᾽ Ἡλίου" τὸ δέπας παραλαμ-
βάνει. καὶ περαιωθεὶς ἐπὶ τὴν ἤπειρον τὴν
ἀντικρὺ κατετόξευσεν ἐπὶ τοῦ Καυκάσου τὸν
ἐσθίοντα τὸ τοῦ Προμηθέως ἧπαρ ἀετόν, ὄντα
᾿Ἐχίδνης καὶ Τυφῶνος: καὶ τὸν Προμηθέα ἔλυσε,
δεσμὸν ἑλόμενος τὸν τῆς ἐλαίας, καὶ παρέσχε

1 gap’ Ἡλίου C. Robert, De Avpollodors Bibliotheca, pp.
47 sq. (comparing Scholiast on Apollonius Rhodius, Argon.
iv. 1396): καταπλεῖ ob A.

2 παραλαμβάνει Frazer: καταλαμβάνει MSS., Heyne, Wes-
termann, Miller, Bekker, Wagner: λαμβάνει Hercher. The
verb καταλαμβάνειν means to seize or catch, generally with
the implication of force or violence. It cannot mean to
receive peaceably as a favour, which is the sense required in
the present passage. Thus the scribes have twice blundered
over the preposition παρὰ in this sentence (καταπλεῖ, κατα-
λαμβάνει).

1 Compare J. Tzetzes, Chiliades, ii. 369 sg., who as usual
follows Apollodorus. According to Diodorus Siculus (iv. 27.3),
after Hercules had slain Busiris, he ascended the Nile to
Ethiopia and there slew Emathion, king of Ethiopia.

2 As to Hercules and Prometheus, see Diodorus Siculus,
iv. 15.2; Pausanias, v. 11.6; J. Tzetzes, Chiliades, ii. 370 sq.;
Scholiast on Apollonius Rhodius, Argon. ii. 1248, iv. 1396 ;
Hyginus, Astronom. ii. 15; td. Fab. 31, 54, and 144; Servius,
on Virgil, Hcl. vi. 42. The Scholiast on Apollonius (ii. 1248)
agrees with Apollodorus as to the parentage of the eagle
which preyed on Prometheus, and he cites as his authority
Pherecydes; hence we may surmise that Apollodorus is
following the same author in the present passage. The time
during which Prometheus suffered on the Caucasus was said
by Aeschylus to be thirty thousand years (Hyginus, Astron.
ii. 15); but Hyginus, though he reports this in one passage,
elsewhere reduces the term of suffering to thirty years (Fab. 54
and 144),

3 The reference seems to be to the crown of olive which
Hercules brought from the land of the Hyperboreans and

228

THE LIBRARY, II. v. 11

And passing by Arabia he slew Emathion, son
of Tithonus,! and journeying through Libya to the
outer sea he received the goblet from the Sun.
And having crossed to the opposite mainland he shot
on the Caucasus the eagle, offspring of Echidna and
Typhon, that was devouring the liver of Prometheus,
and he released Prometheus,? after choosing for him-
self the bond of olive,? and to Zeus he presented

instituted as the badge of victory in the Olympic games.
See Pindar, Olymp. iii. 11 (20) #7q¢.; Pausanias, v. 7.7. The
ancients had a curious notion that the custom of wearing
crowns or garlands on the head and rings on the fingers was
a memorial of the shackles once worn for their sake by their
great benefactor Prometheus among the rocks and snows of
the Caucasus. In order that the will of Zeus, who had
sworn never to release Prometheus, might not be frustrated
by the entire liberation of his prisoner from his chains,
Prometheus on obtaining his freedom was ordered to wear on
his finger a ring made out of his iron fetters and of the rock
to which he had been chained ; hence, in memory of their
saviour’s sufferings, men have worn rings ever since. The
practice of wearing crowns or garlands was explained by
some people in the same way. See Hyginus, Astronom. ii. 15;
Servius, on Virgil, Hel. vi. 42; Pliny, Nat. Hist. xxxvii. 2 ;
Isidore, Origines, xix. 32. 1. According to one version of the
legend, the crown which the sufferer on regaining his liberty
was doomed to wear was a crown of willow ; and the Carians,
who used to crown their brows with branches of willow,
explained that they did so in imitation of Prometheus. See
Athenaeus, xv. 11-13, pp. 671 E-673 B. In the present passage
of Apollodorus, if the text is correct, Hercules, as the
deliverer of Prometheus, is obliged to bind himself vicariously
for the prisoner whom he has released ; and he chooses to do
so with his favourite olive. Similarly he has to find a sub-
stitute to die instead of Prometheus, and he discovers the
substitute in Chiron. As to the substitution of Chiron for
Prometheus, see Apollodorus, ii. 5. 4. It is remarkable that,
though Prometheus was supposed to have attained to immor-
tality and to be the great benefactor, and even the creator, of
mankind, he appears not to have been a ἐν τς by the
Greeks; Lucian says that nowhere were temples of Prometheus
to be seen (Prometheus, 14).

229

APOLLODORUS

τῷ Au Χείρωνα θνήσκειν ἀθάνατον ἀντ᾽ αὐτοῦ
θέλοντα. - |

Ὡς δὲ ἧκεν εἰς “TrrepBopéovs πρὸς ἴΑτλαντα,
εἰπόντος Προμηθέως τῷ Ἡρακλεῖ αὐτὸν ἐπὶ τὰ
μῆλα μὴ πορεύεσθαι, διαδεξάμενον δὲ ΓἼΑτλαντος
τὸν πόλον ἀποστέλλειν ἐκεῖνον, πεισθεὶς διεδέ-
ξατο. Ατλας δὲ δρεψάμενος 5 παρ᾽ Ἑσπερίδων
τρία μῆλα ἧκε πρὸς Ἡρακλέα. καὶ μὴ βουλό-
μενος τὸν πόλον ἔχειν... καὶ σπεῖραν ἐπὶ τῆς
κεφαλῆς θέλειν ποιήσασθαι. τοῦτο ἀκούσας
"Arras, ἐπὶ γῆς καταθεὶς τὰ μῆλα τὸν πόλον
διεδέξατο. καὶ οὕτως ἀνελόμενος αὐτὰ Ἡρακλῆς
ἀπηλλάττετο. ἔνιοι δέ φασιν οὐ παρὰ ΑΛτλαντος
αὐτὰ λαβεῖν, ἀλλ᾽ αὐτὸν δρέψασθαι τὰ μῆλα,
κτείναντα τὸν φρουροῦντα ὄφιν. κομίσας δὲ τὰ
μῆλα Evpucbei ἔδωκεν. ὁ δὲ λαβὼν Ἡρακλεῖ

1 ἀθάνατον A, but wanting in Εἰ and omitted by Wagner.
Gale proposed to read Xelpwva ἀθάνατον <bvra> θνήσκειν ἀντ᾽
αὐτοῦ θέλοντα. Retaining the MS. order of the words we
might read θνήσκειν ἀθάνατον -- ὄντα: dvr’ αὐτοῦ θέλοντα.
The accumulation of participles (ὄντα--- θέλοντα) is awkward
but quite in the manner of Apollodorus.

2 For δρεψάμενος we should perhaps read δεξάμενος. For
δρέπτεσθαι means ‘‘to pluck from a tree,” not ‘‘ to receive from
a person.” The verb is used correctly by Apollodorus a few
lines below.

3 Gale pointed out that there is here a gap in the text
of Apollodorus, which can be supplied from the following
passage of a scholium on Apollonius Rhodius, Argon. iv.
1396 : τὰ μὲν μῆλα αὐτός φησιν ἀποίσειν Εὐρυσθεῖ, τὸν δ᾽ οὐρανὸν
ἐκέλευσεν ἐκεῖνον ἀνέχειν ἀντ᾽ αὐτοῦ. ὁ δὲ Ἡρακλῇς ὑπο-
σχόμενος, δόλῳ ἀντεπέθηκεν αὐτὸν τῷ ἴΑτλαντι. - ἦν γὰρ εἰπὼν
αὐτῷ ὁ Προμηθεὺς ὑποθέμενος, κελεύειν δέξασθαι τὸν οὐρανόν,

230

THE LIBRARY, 11. v. 11

Chiron, who, though immortal, consented to die in
his stead.

Now Prometheus had told Hercules not to go him-
selfafter the apples but to send Atlas, first relieving
him of the burden of the sphere; so when he was
come to Atlas in the land of the Hyperboreans, he took
the advice and relieved Atlas. But when Atlas had
received three apples from the Hesperides, he came
to Hercules, and not wishing to support the sphere
<he said that he would himself carry the apples to
Eurystheus, and bade Hercules hold up the sky in
his stead. Hercules promised to do so, but succeeded
by craft in putting it on Atlas instead. For at the
advice of Prometheus he begged Atlas to hold up
the sky till he should>! put a pad on his head.
When Atlas heard that, he laid the apples down on
the ground and took the sphere from Hercules. And
so Hercules picked up the apples and departed. But
some say that he did not get them from Atlas, but
that he plucked the apples himself after killing the
guardian snake. And having brought the apples he
gave them to Eurystheus. But he, on receiving

1 The passage in angular brackets is wanting in the
manuscripts of Apollodorus, but is restored from the Scholiast
on Apollonius Rhodius (Argon. iv. 1396), who quotes as his
authority Pherecydes, the writer here seemingly followed by
Apollodorus. See the Critical Note. The story of the
contest of wits between Hercules and Atlas is represented in
one of the extant metopes of the temple of Zeus at Olympia,
which were seen and described by Pausanias (v. 10.9). See
my note on Pausanias (vol. iii. pp. 524 sq.).

ἕως ov σπεῖραν ἐπὶ τὴν κεφαλὴν ποιήσεται. In this passage I
read ἀνέχειν and σπεῖραν for ἔχειν and πήραν, which appear
to be the readings of the MSS. In the parallel passage of
Pausanias (v. 11. 5) we read of οὐρανὸν καὶ γῆν “AtAas ἀνέχων.

231

12

APOLLODORUS

ἐδωρήσατο" παρ᾽ ov λαβοῦσα ᾿Αθηνᾶ πάλιν αὐτὰ
ἀπεκόμισεν' ὅσιον γὰρ οὐκ ἦν αὐτὰ τεθῆναί που.

Δωδέκατον ἄθλον ἐπετάγη Κέρβερον ἐξ Αεδου
κομίζειν. εἶχε δὲ οὗτος τρεῖς μὲν κυνῶν κεφαλάς,
τὴν δὲ οὐρὰν δράκοντος, κατὰ δὲ τοῦ νώτου
παντοίων εἶχεν ὄφεων κεφαλάς. μέλλων οὖν ἐπὶ
τοῦτον ἀπιέναι ἦλθε πρὸς Εὔμολπον εἰς Ἐλευσῖνα,
βουλόμενος μνηθῆναι [ἣν δὲ οὐκ ἐξὸν ξένοις τότε
μυεῖσθαι, ἐπειδήπερ θετὸς ' Πυλίου παῖς γενό-
μενος ἐμνεῖτο]. μὴ δυνάμενος δὲ ἰδεῖν τὰ μυστήρια
ἐπείπερ οὐκ HY ἡγνισμένος τὸν Κενταύρων ὃ φόνον,
ἁγνισθεὶς ὑπὸ Εὐμόλπου τότε ἐμυήθη. καὶ
παραγενόμενος ἐπὶ Ταίναρον τῆς Λακωνικῆς, οὗ

1 θετὸς R: θέστιος A.
2 κενταύρων E, Scholiast on Homer, Jl. viii. 368: κενταύ-
pov A,

1 Ags to Hercules and Cerberus, see Homer, Jl. viii. 366 sqq.,
Od. xi. 623 sqq.; Bacchylides, Hpinic. v. 56 8ηᾳ.; Kuripides,
Hercules furens, 23 sqq., 1277 sqq.; Diodorus Siculus, iv. 25. 1,
iv. 26. 1; Pausanias, ii. 31. 6, ii. 35. 10, iii. 18. 13, iii. 25. ὅ 9ᾳ.,
v. 26.7, ix. 34.5; J. Tzetzes, Chiltades, ii. 388-405 (who
seems to follow Apollodorus) ; Scholiast on Homer, Jl. viii.
368; Ovid, Metamorph. vii. 410 sqq.; Hyginus, Fab. 31;
Seneca, Agamemnon, 859 sqq., Hercules furens, 50 sqq.; Scrip-
tores rerum mythicarum Latini, ed. G. H. Bode, vol. i. p. 20
(First Vatican Mythographer, 57). Ancient writers differ as
to the number of Cerberus’s heads. Hesiod assigned him fifty
(Theog. 311 8ᾳ.}; Pindar raised the number to a hundred
(Scholiast on Homer, Jl. viii. 368), a liberal estimate which
was accepted by Tzetzes in one place (Schol. on Lycophron,
699) and by Horace in another (Odes, ii. 13. 34). Others
reduced the number to three. See Sophocles, T'rachinias,
1098 ; Euripides, Hercules furens, 24 and 1277; Pausanias,
iii. 25.6 ; Horace, Odes, ii. 19. 29 aqq., iii. 11. 17 eqg.; Virgil,
Georg. iv. 483, Aen. vi. 417 sqq.; Ovid, Metamorph. iv. 451
sq.; Hyginus, Fab. 151; Seneca, Agamemnon, 62, Hercules
furens, 78339. Apollodorus apparently seeks to reconcile

232

THE LIBRARY, II. v. 11-12

them, bestowed them on Hercules, from whom Athena
got them and conveyed them back again; for it was
not lawful that they should be laid down anywhere.
A twelfth labour imposed on Hercules was to bring
Cerberus from Hades.! Now this Cerberus had three
heads of dogs, the tail of a dragon, and on his back
the heads of all sorts of snakes. When Hercules
was about to depart to fetch him, he went to Eumol-
pus at Eleusis, wishing to be initiated. However it
was not then lawful for foreigners to be initiated :
since he proposed to be initiated as the adoptive son
of Pylius. But not being able to see the mysteries
because he had not been cleansed of the slaughter of
the centaurs, he was cleansed by Eumolpus and then
initiated.2, And having come to Taenarum in Laconia,

these contradictions, and he is followed as usual by Tzetzes
(Chiltades, ii. 390 sqqg.), who, however, at the same time
speaks of Cerberus as fifty-headed. The whole of the
present passage of Apollodorus, from the description of
Cerberus down to Hercules’s slaughter of one of the kine
of Hades, is quoted, with a few small variations, by a
Scholiast on Homer, Jl. viii. 368. See Dindorf’s edition of
the Scholia, vol. i. p. 287. The quotation is omitted by Bekker
in his edition of the Scholia (p. 233).

2 As to the initiation of Hercules at Eleusis, compare
Diodorus Siculus, iv. 25. 1; J. Tzetzes, Chiliades, ii. 394.
According to Diodorus, the rites were performed on this
occasion by Musaeus, son of Orpheus. Elsewhere (iv. 14. 3)
the same writer says that Demeter instituted the lesser
Eleusinian mysteries in honour of Hercules for the purpose
of purifying him after his slaughter of the centaurs. The
statement that Pylius acted as adoptive father to Hercules
at his initiation is repeated by Plutarch (Theseus, 33), who
mentions that before Castor and Pollux were initiated at
Athens they were in like manner adopted by Aphidnus.
Herodotus says (viii. 65) that any Greek who pleased might ᾿
be initiated at Eleusis. The initiation of Hercules is repre-
sented in ancient reliefs. See A. B. Cook, Zeus, i. 425 sqq.

233

APOLLODORUS

a “A ὃ 1 ’ Ν 7 3
τῆς ἰδου 1 καταβάσεως τὸ στόμιον ἐστι,
διὰ τούτου κατήει.32 ὁπηνίκα δὲ εἶδον αὐτὸν αἱ

’ A Ἁ 4 ~
ψυχαί, χωρὶς Μελεάγρου καὶ Μεδούσης τῆς
Γοργόνος ἔφυγον. ἐπὶ δὲ τὴν Γοργόνα τὸ ξίφος
ὡς ζῶσαν ἕλκει, καὶ παρὰ ‘Eppod μανθάνει ὅτι

\ wv 7 9 , \ [ον ef
κενὸν εἴδωλόν ἐστι. πλησίον δὲ τῶν “Atdou
πυλῶν γενόμενος Θησέα εὗρε καὶ Πειρίθουν τὸν
Περσεφόνης μνηστευόμενον γάμον καὶ διὰ τοῦτο
δεθέντα. θεασάμενοι δὲ Ἡρακλέα τὰς χεῖρας
@peyov ὡς ἀναστησόμενοι διὰ τῆς ἐκείνου βίας.
ὁ δὲ Θησέα μὲν λαβόμενος τῆς χειρὸς ἤγειρε,
Πειρίθουν δὲ ἀναστῆσαι βουλόμενος τῆς γῆς

1 τῆς “Αιδου καταβάσεως EA, Scholiast on Homer, Jl. viii.
368 : τῆς εἰς ἽΑιδου καταβάσεως Heyne (conjecture), Wester-
mann, Hercher, Wagner.

2 κατήει Scholiast on Homer, viii. 368, Heyne, Wester-
mann, Miller, Bekker, Hercher : ἀπήει A: ἐπήει E, Wagner.

1 Compare Euripides, Hercules furens, 23 sqq.; Pausanias,
xxv. 5; Seneca, Hercules furens, 807 sqqg. Sophocles seems
to have written a Satyric drama on the descent of Hercules
into the infernal regions at Taenarum. See The Fragments
of Sophocles, ed. A. O. Pearson, vol, i. pp. 167 sg. According
to another account, Hercules descended, not at Taenarum
but at the Acherusian Chersonese, near Heraclea Pontica on
the Black Sea. The marks of the descent were there pointed
out toa great depth. See Xenophon, Anabasts, vi. 2. 2.

2 So Bacchylides (Hpinic. v. 71 sqq.) represents Hercules
in Hades drawing his bow against the ghost of Meleager in
shining armour, who reminds the hero that there is nothing
to fear from the souls of the dead ; s0, too, Virgil (Aen. vi.
290 sqq.) describes Aeneas in Hades drawing his sword on the
Gorgons and Harpies, till the Sibyl tells him that they are
mere flitting empty shades. Apollodorus more correctly
speaks of the ghost of only one Gorgon (Medusa), because of
the three Gorgons she alone was mortal. See Apollodorus,
ii. 4.2. Compare Homer, Od. xi. 634 sq. ᾿

8 On Theseus and Pirithous in hell, see Apollodorus,

234

THE LIBRARY, 11. v. 12

where is the mouth of the descent to Hades, he
descended through it.!_ But when the souls saw him,
they fled, save Meleager and the Gorgon Medusa.
And Hercules drew his sword against the Gorgon, as
if she were alive, but he learned from Hermes that
she was an empty phantom.* And being come near
to the gates of Hades he found Theseus and Piri-
thous,? him who wooed Persephone in wedlock
and was therefore bound fast. And when they
beheld Hercules, they stretched out their hands
as if they should be raised from the dead by his
might. And Theseus, indeed, he took by the hand
and raised up, but when he would have brought up

Epitome, i. 23 sq.; Homer, Od. xi. 631 ; Euripides, Hercules
furens, 619; Apollonius Rhodius, Argon. i. 101 sqq., with the
Scholiast on 101; Diodorus Siculus, iv. 26. 1, iv. 63. 4 54.;
Pausanias, i. 17. 4, ix. 31. 5, x. 29.9; Apostolius, Cent. iii.
36 ; Suidas, 8.v. Alowe: ; Scholiast on Aristophanes, Knights,
1368 ; Virgil, Aen. vi. 392 sqq., 617 sq.; Horace, Odes, iii. 4.
79 84ᾳ.. iv. 7. 27 8ᾳ.; Hyginus, Fab. 79; Aulus Gellius, x. 16.
13; Servius, on Virgil, Aen. vi. 617 ; Scriptores rerum mythi-
carum Latini, ed. G. H. Bode, vol. i. p. 18 (First Vatican
Mythographer, 48). The general opinion seems to have been
that Hercules rescued Theseus, but that he could not save
Pirithous. Others, however, alleged that he brought up both
from the dead (Hyginus, l.c.); others again affirmed that he
brought up neither (Diodorus Siculus, iv. 63. 5). A dull
rationalistic version of the romantic story converted Hades
into a king of the Molossians or Thesprotians, named
Aidoneus, who had a wife Persephone, a daughter Cora, and
a dog Cerberus, which he set to worry his daughter’s suitors,
promising to give her in marriage to him who could master
the ferocious animal. Discovering that Theseus and Pirithous
were come not to woo but to steal his daughter, he arrested
them. The dog made short work of Pirithous, but Theseus
was kept in durance till the king consented to release him at
the intercession of Hercules. See Plutarch, Z'heseus, 31. 4
and 35. 1 8ᾳ.; Aelian, Var. Htst. iv. 5; Pausanias, i. 17. 4,
i. 18. 4, ii. 22. 6, iii. 18.5; J. Tzetzes, Chiltades, ii. 406 sqq.

235

APOLLODORUS

κινουμένης ἀφῆκεν. ἀπεκύλισε δὲ καὶ τὸν ’AcKa-
λάφου πέτρον. βουλόμενος δὲ αἷμα ταῖς ψυχαῖς
παρασχέσθαι, μίαν τῶν “Αἰδου βοῶν ἀπέσφαξεν.
ὁ δὲ νέμων αὐτὰς Μενοίτης ὁ Κευθωνύμου 1 προ-
καλεσάμενος © εἰς πάλην Ἡρακλέα, ληφθεὶς
μέσος ὃ καὶ τὰς πλευρὰς κατεαγεὶς * ὑπὸ Περσε-
φόνης παρῃτήθη. αἰτοῦντος δὲ αὐτοῦ Πλούτωνα
τὸν Κέρβερον, ἐπέταξεν ὁ Πλούτων ἄγειν χωρὶς
ὧν εἶχεν ὅπλων κρατοῦντα. ὁ δὲ εὑρὼν αὐτὸν
ἐπὶ ταῖς πύλαις τοῦ ᾿Αχέροντος, τῷ τε θώρακι
συμπεφραγμένος καὶ τῇ λεοντῇ συσκεπασθείς,
περιβαλὼν τῇ κεφαλῇ τὰς χεῖρας οὐκ ἀνῆκε"
κρατῶν καὶ ἄγχων τὸ θηρίον, ἕ ἕως ἔπεισε, καΐπερ
δακνόμενος ὑπὸ τοῦ κατὰ τὴν οὐρὰν δράκοντος.
συλλαβὼν οὖν αὐτὸν ἧκε διὰ Τροιζῆνος ποιησά-
μενος τὴν ἀνάβασιν. ᾿Ασκάλαφον μὲν οὖν
Δημήτηρ ἐποίησεν ὦτον, δ Ἡρακλῆς δὲ Εὐρυσθεῖ
δείξας τὸν Κέρβερον πάλιν ἐκόμισεν εἰς “ Atdou.
VI. Mera δὲ τοὺς ἄθλους Ἡρακλῆς ἀφικόμενος
4 ’ Ἁ Μ 9 4 b) ἃ Ἁ
εἰς Θήβας Μεγάραν μὲν ἔδωκεν "lord, αὐτὸς δὲ
[ο] 4 b 4 Ww
γῆμαι θέλων ἐπυνθάνετο Εὔρυτον Οἰχαλίας
δυνάστην ἄθλον προτεθεικέναι | τὸν Ἰόλης τῆς
θυγατρὸς γάμον τῷ νικήσαντι τοξικῇ ὃ αὐτόν τε
1 Κευθωνύμου Tzetzes, Chiliades, ii. 897, Aegius: κυθωνύμου
K. 3 προκαλεσάμενος Faber : προσκαλεσάμενοι ΒΑ.
᾿ μέσος Faber: μέσον EA. 4 κατεαγεὶς E: κατεάξας A.
5 οὐκ ἀνῆκε. . « δράκοντος E: οὐκ ἀνῆκε, καίπερ δακνόμενος
ὑπὸ τοῦ κατὰ oh οὐρὰν δράκοντος, κρατῶν ἐκ τοῦ τραχήλου καὶ
ἄγχων τὸ θηρίον ἔπεισε Α. 6. ὦτον Aegius: ὄνον ΕΑ.

7 προτεθεικέναι KE: προτεθῆναι RR®B: προτεθεῖναι C.
8 τοξικῇ EK: τοξικὴν A. -

1 See Apollodorus, i. 5. ὃ.
2 Compare J. Tzetzes, Chiliades, ii. 396 sqq., who calls the
herdsman Menoetius.

236

THE LIBRARY, II. v. 12-v1. 1

Pirithous, the earth quaked and he let go. And he
rolled away also the stone of Ascalaphus.! And
wishing to provide the souls with blood, he
slaughtered one of the kine of Hades. But
Menoetes, son of Ceuthonymus, who tended the kine,
challenged Hercules to wrestle, and, being seized
round the middle, had his ribs broken ;2 howbeit, he
was let off at the request of Persephone. When
Hercules asked Pluto for Cerberus, Pluto ordered
him to take the animal provided he mastered him
without the use of the weapons which he carried.
Hercules found him at the gates of Acheron, and,
cased in his cuirass and covered by the lion’s skin, he
flung his arms round the head of the brute, and
though the dragon in its tail bit him, he never
relaxed his grip and pressure till it yielded. So he
carried it off and ascended through Troezen.* But
Demeter turned Ascalaphus into a short-eared ον],
and Hercules, after showing Cerberus to Eurystheus,
carried him back to Hades.

VI. After his labours Hercules went to Thebes
and gave Megara to Iolaus,® and, wishing himself to
wed, he ascertained that Eurytus, prince of Oechalia,
had proposed the hand of his daughter Iole as a
prize to him who should vanquish himself and his

8. Literally, ‘‘ till he persuaded (it).”

4 Compare Pausanias, ii. 31.2. According to others, the
ascent of Hercules with Cerberus took place at Hermione
(Pausanias, ii. 35. 10) or on Mount Laphystius in Boeotia
(Pausanias, ix. 34. 5).

δ Compare Ovid, Metamorph. v. 538 sqq. As to the short-
eared owl (ὦτοΞς), see D’Arcy Wentworth Thompson, Glossary

of Greek Birds, pp. 200 sq.

6 With this and what follows down to the adventure with
Syleus, compare Diodorus Siculus, iv. 31 (who seems to be
following the same authority as Apollodorus) ; J. Tzetzes,
Chiliades, ii. 412-435.

237

APOLLODORUS

καὶ τοὺς παῖδας αὐτῷ ὑπάρχοντας. ἀφικόμενος
~ “a 4 a
οὖν εἰς Οἰχαλίαν καὶ τῇ τοξικῇ κρείττων αὐτῶν
γενόμενος οὐκ ἔτυχε τοῦ γάμου, Ἰφίτου μὲν τοῦ
πρεσβυτέρον τῶν παίδων λέγοντος διδόναι τῷ
Ἡρακλεῖ τὴν “lornv, Εὐρύτου δὲ καὶ τῶν λοιπῶν
, \
ἀπαγορευόντων καὶ δεδοικέναι λεγόντων μὴ
τεκνοποιησάμενος τὰ γεννηθησόμεναϊ πάλιν
9 ’ 4 9 \ \ nn 3
2 ἀποκτείνῃς. pet οὐ πολὺ δὲ κλαπεισῶν ἐξ
Εὐβοίας ὑπὸ Αὐτολύκου βοῶν, Εὔρυτος μὲν
4 ἢ e > ¢ , 7 fe) v
ἐνομιζεν up Ἡρακλέους γεγονέναι τοῦτο, Ideros
δὲ ἀπιστῶν ἀφικνεῖται πρὸς Ἡρακλέα, καὶ συν-
τυχὼν ἥκοντι ἐκ Φερῶν Σ αὐτῷ, σεσωκότι τὴν
ἀποθανοῦσαν “Adxnotw ᾿Αδμήτῳ, παρακαλεῖ
συζητῆσαι τὰς βόας. Ἡρακλῆς δὲ ὑπισχνεῖται'
καὶ ξενίξζξει μὲν αὐτόν, μανεὶς δὲ αὖθις ἀπὸ τῶν
Va Μ > \ A n \
Τιρυνθίων ἔρριψεν αὐτὸν τειχῶν. καθαρθῆναι δὲ
θέλων τὸν φόνον ἀφικνεῖται πρὸς Νηλέα" Πυλίων
ἦν οὗτος δυνάστης. ἀπωσαμένον δὲ Νηλέως
32 ON \ \ ‘ Μ 4 ? 3 ᾽ὔ
αὐτὸν διὰ τὴν πρὸς Εὔρυτον φιλίαν, εἰς ᾿Αμύκλας
’ Ἁ »Ὺ, ες
παραγενόμενος ὑπὸ Δηιφόβου τοῦ ᾿Ἱππολύτου
καθαίρεται. κατασχεθεὶς δὲ δεινῇ νόσῳ διὰ τὸν
᾿Ιφίτου φόνον, εἰς Δελφοὺς παραγενόμενος ἀπαλ-

1 γεννηθησόμενα Εἰ : γενησόμενα R: γεννησόμενα A.
2 Φερῶν R: φορῶν A.

1 Compare Scholiast on Homer, Jl. v. 392; Sophocles,
Trachiniae, 260 sqq., with the Scholiast on 266 ; Scholiast on
Euripides, Hippolytus, 545.

? As he had killed the children he had by Megara. See
Apollodorus, ii. 4. 12.

8 The story is told somewhat differently by Homer (Od.
xxi, 23-30). According to him, Iphitus had lost twelve
mares (not oxen) and came in search of them to Hercules,
who murdered him in his house and kept the mares. A

238

THE LIBRARY, II. vi. 1-2

sons in archery.! So he came to Oechalia, and
though he proved himself better than them at
archery, yet he did not get the bride; for while
Iphitus, the elder of Eurytus’s sons, said that Iole
should be given to Hercules, Eurytus and the others
refused, and said they feared that, if he got children,
he would again kill his offspring.? Not long after,
some cattle were stolen from Euboea by Autolycus,
and Eurytus supposed that it was done by Her-
cules; but Iphitus did not believe it and went to
Hercules. And meeting him, as he came from
Pherae after saving the dead Alcestis for Admetus,
he invited him to seek the kine with him. Hercules
promised to do so and entertained him; but going
mad again he threw him from the walls of Tiryns.®
Wishing to be purified of the murder he repaired to
Neleus, who was prince of the Pylians. And when
Neleus rejected his request on the score of his friend-
ship with Eurytus, he went to Amyclae and was
purified by Deiphobus, son of Hippolytus.* But
being afflicted with a dire disease on account of the
murder of Iphitus he went to Delphi and inquired

Scholiast on Homer (Od. xxi. 22) says that the mares had
been stolen by Autolycus and sold by him to Hercules.
Another Scholiast on the same passage of Homer, who
refers to Pherecydes as his authority, says that Hercules
treacherously lured Iphitus to the top of the wall, then hurled
him down. As to the quest of the mares and the murder of
Iphitus, see also Sophocles, Trachiniae, 270-273 ; Diodorus
Siculus, iv. 31. 2 sg. (who says that Hercules himself stole
the mares out of spite at Eurytus) ; J. Tzetzes, Chiliades, ii.
417-423 ; Scholiast on Homer, Jl. v. 392. Apollodorus seems
to be the only writer who substitutes cattle for mares in this
story.

‘ Cornipate Diodorus Siculus, iv. 31. 4 sg.; Scholiast on
Homer, J]. v. 392.

239

APOLLODORUS

λαγὴν ἐπυνθάνετο τῆς νόσου. μὴ χρησμῳδούσης
δὲ αὐτῷ τῆς Πυθίας τόν τε ναὸν συλᾶν ἤθελε, καὶ
τὸν τρίποδα βαστάσας κατασκευάζειν μαντεῖον
ἴδιον. μαχομένου δὲ αὐτῷ ᾿Απόλλωνος, ὁ Ζεὺς
ἴησι μέσον αὐτῶν κεραυνόν. καὶ τοῦτον διαλυ-
θέντων τὸν τρόπον, λαμβάνει χρησμὸν Ἡρακλῆς,
ὃς ἔλεγεν ἀπαλλαγὴν αὐτῷ τῆς νόσου ἔσεσθαι
πραθέντι καὶ τρία ἔτη λατρεύσαντι καὶ δόντι
ποινὴν τοῦ φόνου τὴν τιμὴν Εὐρύτῳ. τοῦ δὲ
χρησμοῦ δοθέντος Ἑρμῆς Ἡρακλέα mim packet’
καὶ αὐτὸν ὠνεῖται ᾿Ομφάλη ᾿ἸἸαρδάνου,Σ βασι-
λεύουσα Λυδῶν, ἣ τὴν ἡγεμονίαν τελευτῶν ὁ
γήμας Ἰμῶλος κατέλιπε. τὴν μὲν οὖν τιμὴν
κομισθεῖσαν Εὔρυτος οὐ προσεδέξατο, Ἡρακλῆς
δὲ ᾿Ομφάλῃ δουλεύων τοὺς μὲν περὶ τὴν Ἔφεσον
Κέρκωπας συλλαβὼν ἔδησε, Συλέα δὲ ἐν

1 κατασκευάζειν Εἰ : κατασκευάζει A.

2 ἰαρδάνου R (second hand), Tzetzes, Chiliades, ii. 430:
iopSdvov EA. The MSS. of Pausanias similarly vary between
the forms ἰαρδάνου and ἰορδάνον as the name of a river in

Elis. See Pausanias vi. 21. 6, with the critical notes of
Schubart and Walz, of Hitzig and Bliimner.

1 As to the attempt of Hercules to carry off the tripod, see
Plutarch, De EI apud Delphos, 6; id. De sera numinis
vindicta, 12 (who says that Hercules carried it off to Pheneus);
Pausanias, iii. 21. 8, viii. 37. 1, x. 13. 7 8g.; Scholiast on
Pindar, Olymp. ix. 29 (43); Cicero, De natura deorum, iii.
16. 42; Hyginus, Fab. 32; Servius, on Virgil, Aen. viii. 300.
The subject was often represented in ancient art; for example,
it was sculptured in the gable of the Treasury of the Siph-
nians at Delphi; the principal pieces of the sculpture were
discovered by the French in their excavation of the sanctuary.
See E. Bourguet, Les ruines de Delphes (Paris, 1914), pp. 76
8qq., and my commentary on Pausanias, vol. v. pp. 274 sq.

2 As to Hercules and Omphale, see Sophocles, Trachiniae,
247 eqg.; Diodorus Siculus,.iv. 31. 5-8; Lucian, Dialog.

240

THE LIBRARY, I], vr. 2-3

how he might be rid of the disease. As the Pythian
priestess answered him not by oracles, he was fain to
plunder the temple, and, carrying off the tripod, to
institute an oracle of his own. But Apollo fought
him,! and Zeus threw a thunderbolt between them.
When they had thus been parted, Hercules received
an oracle, which declared that the remedy for his
disease was for him to be sold, and to serve for three
years, and to pay compensation for the murder to
Eurytus. After the delivery of the oracle, Hermes
sold Hercules, and he was bought by Omphale,?
daughter of Iardanes, queen of Lydia, to whom
at his death her husband Tmolus had bequeathed
the government. Eurytus did not accept the compen-
sation when it was presented to him, but Hercules
served Omphale as a slave, and in the course of his
servitude he seized and bound the Cercopes at
Ephesus ; 8 and as for Syleus in Aulis, who compelled

deorum. xiii.2; Plutarch, Quaestiones Graecae, 45; J. Tzetzes,
Chiliades, ii. 425 sqq.; Scholiast on Homer, Od. xxi. 22;
Joannes Lydus, De magistratibus, iii. 64 ; Ovid, Herotdes,
ix. 55 sqq.; Hyyinus, Fab. 32; Seneca, Hercules Oetaeus, 371
sqq.; Statius, Theb. x. 646-649. According to Pherecydes,
cited by the Scholiast on Homer (l.c.), Hermes sold Hercules
to Omphale for three talents. The sum obtained by his sale
was to be paid as compensation to the sons of the murdered
Iphitus, according to Diodorus (7.c.). The period of his ser-
vitude, according to Sophocles (Trachiniae, 252 8q.), was
only one year; but Herodorus, cited by the Scholiast on
Sophocles (Trach. 253), says that it was three years, which
agrees with the statement of Apollodorus.

3 As to the Cercopes, see Diodorus Siculus, iv. 31. 7;
Nonnus, in Mythographi Graeci, ed. A. Westermann, Appen-
dix Narrationum, 39, Ὁ. 375; J. Tzetzes, Chiliades, ii. 431,
v. 73 8qq.; Zenobius, Cent, v. 10; Apostolius, Cent. xi. 19.
These malefactors were two in number. Hercules is said to
have carried them hanging with their heads downward from

241
VOL I. R

APOLLODORUS

Αὐλίδεϊ τοὺς παριόντας ξένους σκάπτειν ἀναγκά-
ζοντα, σὺν ταῖς ῥίξαις τὰς ἀμπέλους καύσας 3 μετὰ
τῆς θυγατρὸς ἘΞενοδόκης ὃ ἀπέκτεινε. καὶ προσ-
σχὼν νήσῳ Δολίχῃ, τὸ ᾿Ικάρου σῶμα ἰδὼν τοῖς
αἰγιαλοῖς προσφερόμενον ἔθαψε, καὶ τὴν νῆσον
ἀντὶ Δολίχης ᾿Ικαρίαν ἐκάλεσεν. ἀντὶ τούτου Δαί-
δαλος ἐν Πίσῃ εἰκόνα παραπλησίαν κατεσκεύασεν
Ἡρακλεῖ: ἣν νυκτὸς ἀγνοήσας “Ἡρακλῆς λίθῳ
βαλὼν ὡς ἔμπνουν ἔπληξε. καθ᾽ ὃν δὲ χρόνον
ἐλάτρενε παρ᾽ ᾽᾿Ομφάλῃ, λέγεται τὸν ἐπὶ Κόλχους
πλοῦν γενέσθαι καὶ τὴν τοῦ Καλυδωνίου κάπρου

1 ἐν Αὐλίδι EA, Miiller, Bekker, Wagner: ἐν Λυδίᾳ Pierson,
Westermann: τὸν Λύδιον Gale: ἐν αὐλῶνι or ἐν ἀμπελῶνι
Heyne (conjecture): ἐν Φύλλιδι Hercher. But Heyne’s con-
jecture ἐν ἀμπελῶνι may be right; for a place Aulis in Lydia
is Otherwise unknown, and the mention of the vineyards
seems essential to the sense. Compare Diodorus Siculus,
iv. 31. 7, Συλέα δὲ τοὺς παριόντας ξένους συναρπάζοντα καὶ τοὺς
ἀμπελῶνας σκάπτειν ἀναγάζοντα ; J. Tzetzes, Chiliades, ii.
432 8q., Συλέα καὶ τὸν Λύδιον, βιάζοντας τοὺς ξένους || τοὺς
ἀμπελῶνας αὐτῶν σκάπτειν δουλείας τρόπῳ. Tzetzes appears
to have made two men out of Syleus the Lydian: his version
favours Gale’s conjecture in the present passage of Apollo-
dorus. The passage should perhaps be rewritten as follows :
Συλέα δὲ τὸν Λύδιον τοὺς παριόντας ξένους «--τοὺς &uweAGvas >
σκάπτειν ἀναγκάζοντα, σὺν ταῖς ῥίζαις τὰς ἀμπέλους ἀνασπάσας
κτλ. See the next note.

2 καύσας Εἰ: σκάψας A: σπάσας Meineke. We should per-
haps read ἀνασπάσας, comparing Tzetzes, Chiliadea, ii. 435,
καὶ προθελύμνους ἀνασπᾶ καὶ τούτου τὰς ἀμπέλους. -The up-
rooted vines are shown at the feet of Hercules and Syleus in
a vase-painting. See W.H. Roscher, Lexikon d. griech. w.
rom. Myth. iii. 1622.

3 Ξενοδόκης EC: Ἐενοδίκης ΒΔ, Tzetzes, Chiliades, ii. 434.

a pole. They are so represented in Greek art. See W. H.
Roscher, Lexikon der griech. und rém. Mythologie, ii. 1166 sqq.
The name Cercopes seems to mean ‘‘ tailed men,” (from κέρκος,
‘*tail”). One story concerning them was that they were

242

THE LIBRARY, IL. νι. 3

passing strangers to dig, Hercules killed him with his
daughter Xenodice, after burning the vines with the
roots.4 And having putin to the island of Doliche, he
saw the body of Icarus washed ashore and buried it,
and he called the island Icaria instead of Doliche. In
return Daedalus made a portrait statue of Hercules
at Pisa, which Hercules mistook at night for living
and threw a stone and hit it. And during the time
of his servitude with Omphale it is said that the
voyage to Colchis? and the hunt of the Calydonian

deceitful men whom Zeus punished by turning them into
apes, and that the islands of Ischia and Procida, off the
Bay of Naples, were called Pithecusae (‘‘ Ape Islands ”) after
them. See Harpocration, s.v. Κέρκωψ ; Eustathius, on Homer,
Od. xix. 247, p. 1864; Ovid, Metamorph, xiv. 88 sqg. Accord-
aed to Pherecydes, the Cercopes were turned into stone. See
Scholiast on Lucian, Alexander, 4, p. 181, ed. H. Rabe. The
story of Hercules and the Cercopes has been interpreted as a
reminiscence of Phoenician traders bringing apes to Greek
markets. See O. Keller, Thiere des classischen Alterthums
(Innsbruck, 1887), p. 1. The interpretation may perhaps be
supported by an Assyrian bas-relief which represents a Hercu-
lean male figure carrying an ape on his head and leading
another ape by a leash, the animals being apparently brought
as tribute to a king. See Ὁ. Keller, op. ctt., p. 11, fig. 2;
i et Chipiez, Histoire de [Art dans? Antiquité, ii. 547,
g. 254.

1 Compare Diodorus Siculus, iv. 31.7; J. Tzetzes, Chtliades,
li. 432 sg.; Conon, Narrat. 17. Euripides wrote a satyric
play on the subject. See 7'ragicorum Graecorum Fragmenta,
ed. A. Nauck’, pp. 575 sgqg. The legend may be based on
a custom practised by vine-dressers on passing strangers. See
W. Mannhardt, Mythologische Forschungen, pp.12,538q.,who,
for the rough jests of vine-dressers in antiquity, refers to
Horace, Sat. i. 8. 28 sqq.; Pliny, Nat. Hist. xviii. 26. 66. (249).

2 That is, the voyage of the Argo. See above, i. 9. 16 8qq.
As to the hunt of the Calydonian boar, see above, i. 8. 2 844.
As to the clearance of the Isthmus by Theseus, see below,
ili. 16, and the Hpttome, i. 1 sqq.

243
R 2

APOLLODORUS

θήραν, καὶ Θησέα παραγενόμενον ἐκ Τροιζῆνος
τὸν ᾿Ισθμὸν καθᾶραι.

Μετὰ δὲ τὴν λατρείαν ἀπαλλαγεὶς τῆς νόσου
ἐπὶ Ἵλιον ἔπλει πεντηκοντόροις ὀκτωκαίδεκα,
συναθροίσας στρατὸν ἀνδρῶν ἀρίστων ἑκουσίως
θελόντων στρατεύεσθαι. καταπλεύσας δὲ εἰς
Ἴλιον τὴν μὲν τῶν νεῶν φυλακὴν ᾿Οικλεῖ κατέ-
λίσεν, αὐτὸς δὲ μετὰ τῶν ἄλλων ἀριστέων ὥρμα
ἐπὶ τὴν πόλιν. παραγενόμενος δὲ ἐπὶ τὰς ναῦς

\ A , ’ 3 ’ 3 /
σὺν τῷ πλήθει Λαομέδων ᾿Οικλέα μὲν ἀπέκτεινε

’ ’ θ \ 1 δὲ e Ἁ ra \ Ἥ
μαχόμενον, απελασθεῖὶς" ὃὲ ὑπὸ τῶν μετὰ Hpa-
κλέους ἐπολιορκεῖτο. τῆς δὲ πολιορκίας ἐνε-
στώσης ῥήξας τὸ τεῖχος Τελαμὼν πρῶτος εἰσῆλθεν

a [4 Aa
εἰς τὴν πόλιν, καὶ μετὰ τοῦτον Ἡρακλῆς. ὡς δὲ
3 4 κι A , ἢ
ἐθεάσατο Τελαμῶνα πρῶτον εἰσεληλυθότα, σπα-
σάμενος τὸ ξίφος ἐπ᾽ αὐτὸν ὥρμα,Σ μηδένα θέλων
ἑαυτοῦ «ρείττονα νομίζεσθαι. συνιδὼν δὲ τοῦτο
Γ 4 (θ ’ ’ 0
εἐλαμὼν λίθους πλησίον κειμένους συνήθροιζε,

“ N e
τοῦ δὲ ἐρομένου τί πράττοι βωμὸν εἶπεν ‘Hpax-
λέους κατασκευάζειν καλλινίκου. ὁ δὲ ἐπαινέσας,

a
ὡς εἷλε τὴν πόλιν, κατατοξεύσας Λαομέδοντα καὶ
τοὺς παῖδας αὐτοῦ χωρὶς Ποδάρκου, Τελαμῶνι
ἀριστεῖον Ἡσιόνην τὴν Λαομέδοντος θυγατέρα

1 ἀπελασθεὶς A: ἀπελαθεὶς 8, Heyne, Westermann, Miil-
ler, Bekker, Hercher, Wagner. On the form of the aorist
ἐλασθείς, see Veitch, Greek Verbs (Oxford, 1879), p. 240.

2 ὥρμα EB: ει A, Wagner.

1 As to the siege and capture of Troy by Hercules, see
Homer, Jl. v. 640-643, 648-651; Pindar, Jsthm. vi. 26 (38)
8qq.; Diodorus Siculus, iv. 32; J. Tzetzes, Chiltadea, ii. 443
8q.; id. Schol. on Lycophron, 34; Ovid, Metamorph. xi. 213-
217, xiii. 22 sqg.; Hyginus, Fab. 89. The account given by
Diodorus agrees so closely in matter, though not in words,

244

THE LIBRARY, II. νι. 3-4

boar took place, and that Theseus on his way from
Troezen cleared the Isthmus of malefactors.

After his servitude, being rid of his disease he
mustered an army of noble volunteers and sailed for
Ilium with eighteen ships of fifty oars each.1 And
having come to port at Ilium, he left the guard of
the ships to Oicles 5 and himself with the rest of the
champions set out to attack the city. Howbeit Lao-
medon marched against the ships with the multitude
and slew Oicles in battle, but being repulsed by the
troops of Hercules, he was besieged. The siege
once laid, Telamon was the first to breach the wall
and enter the city, and after him Hercules. But
when he saw that Telamon had entered it first, he
drew his sword and rushed at him, loath that anybody
should be reputed a better man than himself. Per-
ceiving that, Telamon collected stones that lay to hand,
and when Hercules asked him what he did, he said he
was building an altar to Hercules the Glorious Vic-
tor.2 Hercules thanked him, and when he had taken
the city and shot down Laomedon and his sons, except
Podarces, he assigned Laomedon’s daughter Hesione

with that of Apollodorus that both authors probably drew on
the same source. Homer, with whom Tzetzes agrees, says
that Hercules went to Troy with only six ships. Diodorus
notices the Homeric statement, but mentions that according
to some the fleet of Hercules numbered “ eighteen long ships.”

2. As to Oicles at Troy, compare Diodorus Siculus, iv. 32. 3 ;
Pausanias, viii. 36. 6, who says that his tomb was shown
near Megalopolis in Arcadia. Sophocles seems to have
written a play called Ovcles, though there is some doubt as
to the spelling of the name. See The Fragments of Sophocles,
ed. A.C. Pearson, vol. ii. p. 119.

3 This incident is recorded also by Tzetzes (Schol. on Lyco-
phron, 469) ; but according to him the title which Telamon
applied to Hercules at the altar was Averter of Ills (Alea-
bake), not Glorious Victor (Kallinikos).

245

APOLLODORUS

δίδωσι, καὶ ταύτῃ συγχωρεῖ τῶν αἰχμαλώτων ὃ ὃν
ἤθελεν ἄγεσθαι. τῆς δὲ αἱρουμένης τὸν ἀδελφὸν
Ποδάρκην, ἔφη δεῖν πρῶτον αὐτὸν δοῦλον
γενέσθαι, καὶ τότε τί ποτε δοῦσαν ἀντ᾽ αὐτοῦ"
λαβεῖν αὐτόν. ἡ δὲ πιπρασκομένου τὴν καλύπτ-
ραν ἀφελομένη τῆς κεφαλῆς ἀντέδωκεν: ὅθεν
Ποδάρκης Πρίαμος ἐκλήθη.

VII. Πλέοντος δὲ ἀπὸ Tpotas ᾿Ηρακλέους
Ηρα χαλεποὺς ἔπεμψε" χειμῶνας" ἐφ᾽ οἷς
ἀγανακτήσας Ζεὺς ἐ ἐκρέμασεν αὐτὴν ἐξ Ὀλύμπου.
προσέπλει δὲ Ἡρακλῆς τῇ Ko: καὶ νομίσαντες
αὐτὸν οἱ Κῷοι λῃστρικὸν ἄγειν στόλον, βάλ-
λοντες λίθοις προσπλεῖν ἐκώλυον. ὁ δὲ βιασά-
μενος αὐτὴν νυκτὸς εἷλε, καὶ τὸν βασιλέα
Εὐρύπυλον, ᾿Αστυπαλαίας παῖδα καὶ Ποσειδῶνος,
ἔκτεινεν. ἐτρώθη δὲ κατὰ τὴν μάχην Ἡρακλῆς
ὑπὸ Χαλκώδοντος, καὶ Διὸς ἐξαρπάσαντος αὐτὸν
οὐδὲν ἔπαθε. πορθήσας δὲ Κῶ ἧκε δι᾽ ᾿Αθηνᾶς *
εἰς Φλέγραν, καὶ μετὰ θεῶν κατεπολέμησε
Γίγαντας.

| δοῦσαν ἀντ᾽ αὐτοῦ E: δοῦσ᾽ ἀντ᾽ αὐτῶν A.

" ἔπεμψε KA: ἐπέπεμψε conjectured by Heyne, who rightly
observed that ἐπιπέμπειν is the usual word in this connexion.
Compare i i. 9. 24, Hpttome, iil. 4, vi. 5.

3 αὐτὴν νυκτὸς Wagner : τὴν νύκτα A.

4 ᾿Αθηνᾶς Gale, Heyne (comparing i. 6. 1): ᾿Αθηνᾶν Wes-
termann, Miiller, Bekker, Hercher, Wagner, apparently
following the MSS.

1 Compare Sophocles, Ajax, 1299-1303; Scholiast on
Homer, £1. viii. 284; Ovid, Metamorph. xi. 216 8q.; Hyginus,
Fab. 89.

2 This derivation of the name Priam from the verb priamat,
‘*to buy,” is repeated, somewhat more clearly, by Tzetzes,

246

THE LIBRARY, IT. νι. 4-vir. 1

as a prize to Telamon?! and allowed her to take with
her whomsoever of the captives she would. When
she chose her brother Podarces, Hercules said that
he must first be a slave and then be ransomed by her.
So when he was being sold she took the veil from her
head and gave it as a ransom; hence Podarces was
called Priam.?

VII. When Hercules was sailing from Troy, Hera
sent grievous storms,’ which so vexed Zeus that he
hung her from Olympus.‘ Hercules sailed to Cos,5
and the Coans, thinking he was leading a piratica]
squadron, endeavoured to prevent his approach by a
shower of stones. But he forced his way in and
took the city by night, and slew the king, Eurypylus,
son of Poseidon by Astypalaea. And Hercules was
wounded in the battle by Chalcedon; but Zeus
snatched him away, so that he took no harm. And
having laid waste Cos, he came through Athena's
agency to Phlegra, and sided with the gods in their
victorious war on the giants.®

Schol. on Lycophron, 34, Ποδάρκην ἐπρίατυ, ὅθεν καὶ ἐκλήθη
Πρίαμος. Compare Hyginus, Fab. 89, Podarct, filio evus ἱπαρπίϊ,
regnum dedit, qui postea Priamus est appellatus, ἀπὸ τοῦ
πρίασθαι. For the bestowal by Hercules of the kingdom on the
youthful Priam, compare Seneca, TJ’roades, 718 sqq.

3 See Homer, Jl. xiv. 249 sqq., xv. 24 sqq.

4 See Apollodorus, i. 3. 5.

5 With the following account of Hercules’s adventures in
Cos, compare the Scholiasts on Homer, Jl. i. 590, xiv. 255 ;
J. Tzetzes, Chiliades, ii. 445; Ovid, Metamorph. vii. 363 sq.
The Scholiast on Homer (II. xiv. 255) tells us that the story
was found in Pherecydes, whom Apollodorus probably follows
in the present passage.

6 See Apollodorus, i. 6. 1 sq.

247

2

APOLLODORUS

Μετ’ ov πολὺ δὲ ἐπ᾽ Αὐγείαν ἐστρατεύετο,
/ 3 Ν Ἁ \ \
συναθροίσας ᾿Αρκαδικὸν στρατὸν καὶ παραλαβὼν
2 \ a 1 3 \ a "EB do ’
ἐθελοντὰς τῶν' ἀπὸ τῆς λλάδος ἀριστέων.
’ ’
Αὐγείας δὲ τὸν ad’ Ἡρακλέους πόλεμον ἀκούων
κατέστησεν ᾿Ηλείων στρατηγοὺς Εὔρυτον καὶ
aA ε ’Ὁ
Κτέατον συμφυεῖς, οὗ δυνάμει τοὺς τότε ἀνθρώ-
πους ὑπερέβαλλον, παῖδες δὲ ἦσαν Morovns καὶ
Ακτορος, ἐλέγοντο δὲ Ποσειδῶνος: "Ακτωρ δὲ
ἀδελφὸς ἦν Αὐγείον. συνέβη δὲ Ἡρακλεῖ κατὰ
τὴν στρατείαν νοσῆσαι διὰ τοῦτο καὶ σπονδὰς
πρὸς τοὺς Μολιονίδας ἐποιήσατο. οἱ δὲ ὕστερον
ἐπιγνόντες αὐτὸν νοσοῦντα, ἐπιτίθενται τῷ στρα-
τεύματι καὶ κτείνουσι πολλούς. τότε μὲν οὖν
[4 a . a 4
ἀνεχώρησεν Ἡρακλῆς: αὖθις δὲ τῆς τρίτης
9 / / 3 , \ /
ἰσθμιάδος τελουμένης, λείων τοὺς Modovidas
πεμψάντων συνθύτας, ἐν λεωναῖς ἐνεδρεύσας
“ 4
τούτους Ἡρακλῆς ἀπέκτεινε, καὶ στρατευσάμενος
> Nv \ . Ἁ / 4 Ἁ
ἐπὶ τὴν Ἦλιν εἷλε τὴν πόλιν. καὶ κτείνας μετὰ
τῶν παίδων Αὐγείαν κατήγαγε Φυλέα, καὶ τούτῳ
\ / EO 20 δὲ \ ἃ Ὀλ
τὴν βασιλείαν ἔδωκεν. ἔθηκε δὲ καὶ τὸν υμ-
1 τῶν ἀστῶν A, Westermann, Miller. ἀστῶν is rightly

omitted by Bekker, Hercher, and Wagner, following Heyne.
2 οὖν E: οὖν οὐκ A.

1 For the expedition of Hercules against Augeas, see

Diodorus Siculus, iv. 33. 1; Pausanias, v.i. 10 sq., v. 2. 1,
vi. 20. 16; Scholiast on Pindar, Olymp. x. 31 (40).

? As to Eurytus and Cteatus, who were called Actoriones
after their father Actor, and Moliones or Molionides, after
their mother Molione, see Homer, JI. ii. 621, xi. 709 sq., 751
δᾳ., xxiii. 6388; Pausanias, v. 1. 10 sq., v. 2. 1 84. and 5.
According to some, they had two bodies joined in one
(Scholiast on Homer, .1{. xxiii. 638, 639). According to others,
they had each two heads, four hands, and four feet but only
one body (Scholiast on Homer, Jl. xi. 709). Compare Eusta-
thius, on Homer, Jl. xi. 749, p. 882. The poet Ibycus spoke

248

THE LIBRARY, II. vir. 2

Not long afterwards he collected an Arcadian
army, and being joined by volunteers from the first
men in Greece he marched against Augeas.! But
Augeas, hearing of the war that Hercules was levying,
appointed Eurytus and Cteatus? generals of the
Eleans. They were two men joined in one, who
surpassed all of that generation in strength and were
sons of Actor by Molione, though their father was
said to be Poseidon; now Actor was a brother of
Augeas. But it came to pass that on the expedition
Hercules fell sick ; hence he concluded a truce with
the Molionides. But afterwards, being apprized of
his illness, they attacked the army and slew many.
On that occasion, therefore, Hercules beat a retreat ;
but afterwards at the celebration of the third Isth-
mian festival, when the Eleans sent the, Molionides to
take part in the sacrifices, Hercules waylaid and
killed them at Cleonae,® and marching on Elis took
the city. And having killed Augeas and his sons, he
restored Phyleus and bestowed on him the kingdom.'
He also celebrated the Olympian games® and

of them as twins, born of a silver egg and ‘‘ with equal heads
in one body ” (ἰσοκεφάλους évtyuiovs). See Athenaeus, ii. 50,
pp: 57 8g. Their story was told by Pherecydes (Scholiast on
mer, Jl, xi. 709), whom Apollodorus may have followed in

the present passage.

5. Compare Pindar, Olymp. x. 26 (32) eqq.; Diodorus Siculus,
iv. 33.3; Pausanias, ii. 15. 1, v. 2. 1.

4 Compare Pindar, Olymp. x. 34 (43) 84ᾳ.; Diodorus Siculus,
iv. 33. 4; Pausanias, v.3. 1; Scholiast on Homer, JJ. xi. 700.

5 Hercules is said to have marked out the sacred precinct
at Olympia, instituted the quadriennial Olympic festival, and
celebrated the Olympic games for the first time. See Pindar,
Olymp. iii. 3 sq., vi. 67 8qq., x. 43 (51) 8qq.; Diodorus Siculus;
iv. 14. 8η., v. 64.6; Pausanias, v. 7.9, v. 8.1 and 3 sq.;
Tzetzes, Schol. on Lycophron, 41; Scholiast on Homer, J1.
xi. 700; Hyginus, Fab. 273.

249

APOLLODORUS

πιακὸν ἀγῶνα, Ἰ]έλοπός τε βωμὸν ἱδρύσατο, καὶ
θεῶν δώδεκα βωμοὺς ἕξ! ἐδείματο.

Μετὰ δὲ τὴν τῆς "Ἢλιδος ἅλωσιν ἐστράτευσεν
ἐπὶ Πύλον, καὶ τὴν πόλιν ἑλὼν Περικλύμενον
κτείνει τὸν ἀλκιμώτατον τῶν Νηλέως παίδων, ὃς
μεταβάλλων τὰς μορφὰς ἐμάχετο. τὸν δὲ Νηλέα
καὶ τοὺς παῖδας αὐτοῦ χωρὶς Νέστορος ἀπέ-
κτεινεν' οὗτος δὲ νέος ὧν παρὰ Τερηνίοις ἐτρέ-
φετο. κατὰ δὲ τὴν μάχην καὶ “Αἰδην ἔτρωσε
Πυλίοις βοηθοῦντα.

“Ἑλὼν δὲ τὴν Πύλον ἐστράτευεν ἐπὶ Λακεδαί-
μονα, μετελθεῖν τοὺς “Ἱπποκόωντος παῖδας θέλων'
ὠργίζετο μὲν γὰρ αὐτοῖς καὶ διότε Νηλεῖ συνεμά-
χήσαν, μᾶλλον δὲ ὠργίσθη ὅτι τὸν Λικυμνίου
παῖδα ἀπέκτειναν. θεωμένου γὰρ αὐτοῦ τὰ
Ἱπποκόωντος βασίλεια, ἐκδραμὼν κύων τῶν
Μολοττικῶν" ἐπ᾽ αὐτὸν ἐφέρετο’ ὁ δὲ βαλὼν
λίθον ἐπέτυχε τοῦ κυνός, ἐκτροχάσαντες δὲ οἱ

1 ἐξ Heyne (conjecture), Bekker, Hercher, Wagner: ἑξῆς
A, Westermann. 2 οὗτος γὰρ E.
3 Μολοττικῶν Aegius: μολπικῶν A.

1 Apollodorus is probably mistaken in speaking of an altar
of Pelops at Olympia. The more accurate Pausanias describes
(v. 13. 1 sg.) a precinct of Pelops founded by Hercules at
Olympia and containing a pit, in which the magistrates
annually sacrificed a black ram to the hero: he does not
mention an altar. As a hero, that is, a worshipful dead man,
Pelops was not entitled to an altar, he had only a right to a
sacrificial pit. For sacrifices to the dead in pits, see Homer,
Od. xi. 23 sqqg.; Philostratus, Heroica, xx. 27; Scholiast on
Euripides, Phoenissae, 274; Pausanias, ix. 39. 6; Fr. Pfister,
Der Reliquienkult im Altertum, pp. 474 sqq.

.2 As to the six double altars, each dedicated to a pair
of deities, see Pindar, Olymp. v. 4 (8) sqq., x. 24 (30) 8q.;

250

THE LIBRARY, II. vir. 2-3

founded an altar of Pelops,! and built six altars of
the twelve gods.?

After the capture of Elis he marched against
Pylus,? and having taken the city he slew Pericly-
menus, the most valiant of the sons of Neleus, who
used to change his shape in battle.‘ And he slew
Neleus and his sons, except Nestor; for he was a
youth and was being brought up among the Geren-
ians. In the fight he also wounded Hades, who was
siding with the Pylians.°

Having taken Pylus he marched against Lacedae-
mon, wishing to punish the sons of Hippocoon,® for
he was angry with them, both because they fought
for Neleus, and still angrier because they had killed
the son of Licymnius. For when he was looking at
the palace of Hippocoon, a hound of the Molossian
breed ran out and rushed at him, and he threw a
stone and hit the dog, whereupon the Hippocoéntids

Scholiast on Pindar, Olymp. v. 4 (8) and 5 (10), who cites
Herodorus on the foundation of the altars by Hercules.

* As to the war of Hercules on Pylus, see Homer, Ji. v.
392 sqq., xi. 690 sqq.; Scholiast on Homer, 11. ii. 396 ; Pausa-
nias, 1i. 18.7, 111. 26.8, v. 3. 1, vi. 22.5, vi. 25.2 8q.; J. Tzetzes,
Chiltades, ii. 451 ; Ovid, Metamorph. xii. 549 sqq.

4 See Apollodorus, i. 9. 9, with the note.

δ See Homer, Jl. v. 395 sqq.; Pausanias, vi. 25. 2 sq. Inthe
same battle Hercules is said to have wounded Hera with
an arrow in the right breast. See Homer, 11. v. 392 sqq.;
Clement of Alexandria, Protrept. ii. 36, p. 31, ed. Potter, from
whom we learn that Panyasis Gientioned the wounding of the
goddess by the hero. Again, in the same fight at Pylus, we
read that Hercules gashed the thigh of Ares with his spear
and laid that doughty deity in the dust. See Hesiod, Shteld
of Hercules, 359 sqq.

6 As to the war of Hercules with Hippocoon and his
sons, see Diodorus Siculus, iv. 33. 5 sq.; Pausanias, ii. 18. 7,
iii.10. 6, iii. 15. 3-6, iii. 19. 7, viii. 53. 9.

251

4

APOLLODORUS

᾿ἽἹπποκοωντίδαι καὶ τύπτοντες αὐτὸν τοῖς σκυτά.
λοις ἀπέκτειναν. τὸν δὲ τούτου θάνατον ἐκδικῶν
στρατιὰν ἐπὶ Λακεδαιμονίους ἃ συνήθροιξε. καὶ
παραγενόμενος εἰς ᾿Αρκαδίαν ἠξίου Κηφέα μετὰ
τῶν παίδων ὦ ὧν εἶχεν εἴκοσι συμμαχεῖν. δεδιὼς δὲ
Κηφεὺς μὴ καταλιπόντος αὐτοῦ Τεγέαν ᾿Αργεῖοι
ἐπιστρατεύσωνται, τὴν στρατείαν ἠρνεῖτο. ‘Hpa-
κλῆς δὲ παρ᾽ ᾿Αθηνᾶς λαβὼν ἐν ὑδρίᾳ χαλκῇ "
βόστρυχον Topyovos Στερόπῃ τῇ Κηφέως θυγα-
τρὶ δίδωσιν, εἰπών, ἐὰν ἐπίῃ στρατύς, τρὶς ἀνα-
σχούσης <éx>* τῶν τειχῶν τὸν βόστρυχον καὶ μὴ
προϊδούσης ° τροπὴν τῶν πολεμίων ἔσεσθαι. τού-
του γενομένου Ἰζηφεὺς μετὰ τῶν παίδων ἐστρά-
τευε. καὶ κατὰ τὴν μάχην αὐτός τε καὶ οἱ are
αὐτοῦ τελευτῶσι, Kal πρὸς τούτοις "I ικλῆς ©
τοῦ Ἡρακλέους ἀδελφός. Ἡρακλῆς é κτείνας
τὸν Ἱπποκόωντα καὶ τοὺς παῖδας αὐτοῦ «καὶ;
χειρωσάμενος τὴν πόλιν, Τυνδάρεων καταγαγὼν
τὴν βασιλείαν παρέδωκε τούτῳ.

Παριὼν δὲ Τεγέαν Ἡρακλῆς τὴν Αὔγην ᾿Αλεοῦ
θυγατέρα οὖσαν ἀγνοῶν ἔφθειρεν. ἡ δὲ τεκοῦσα

omé

Λακεδαιμονίους E: Λακεδαιμονίαν A: Λακεδαίμονα Hercher.
χαλκῇ E: χαλκοῦς Α.

+ Στερόπῃ EA: ᾿Αερόπῃ Pausanias, vill. 44. 7, Hercher.

ὁ ἐκ inserted by Aegius.

προϊδούσης EA: προσιδούσης Heyne (conjecture).
Ἰφικλῆς Εἰ : Ἴφικλος A.

καὶ inserted by Hercher.

ες

xy ao ὦ.

1 Compare Pausanias, viii. 47. 5

2 As to the story of Hercules, "Auge, and Telephius, see
Apollodorus, iii. 9.1 ; Diodorus Siculus, i iv. 33. 7-12; Strabo,
xiii. 1. 69, p. 615 ; Pausanias, viii. 4. 9, viii. 47. 4, viii. 48. 7,
viii. 54. 6, x. 28. 8; Tzetzes, Schol. on Lycophron, 206 ;
Hyginus, F Fab. 99 SY. The tale was told by Hecataeus (Pausa-

252

THE LIBRARY, II. vir. 3-4

darted out and despatched him with blows of their
cudgels. It was to avenge his death that Hercules
mustered an army against the Lacedaemonians. And
having come to Arcadia he begged Cepheus to join
him with his sons, of whom he had twenty. But
fearing lest, if he quitted Tegea, the Argives would
march against it, Cepheus refused to join the expe-
dition. But Hercules had received from Athena a
lock of the Gorgon’s hair in a bronze jar and gave it
to Sterope, daughter of Cepheus, saying thatif an army
advanced against the city, she was to hold up the
lock of hair thrice from the walls, and that, provided
she did not look before her, the enemy would be
turned to flight.!_ That being so, Cepheus and his sons
took the field, and in the battle he and his sons
perished, and besides them Iphicles, the brother of
Hercules, Having killed Hippocoon and his sons
and subjugated the city, Hercules restored Tyndareus
and entrusted the kingdom to him.

Passing by Tegea, Hercules debauched Auge, not
knowing her to be a daughter of Aleus.2?— And she

nias, viii. 4. 9, viii. 47. 4), and was the theme of tragedies by
Sophocles and Euripides. See Tragicorum Graecorum Frag-
menta, ed. A. Nauck?, pp. 146 sqq., 436 sqq.; The Fragments
of Sophocles, ed. A. C. Pearson, vol. i. pp. 46 sqq., ii. 70 sqq.
Different versions of the story were current among ancient
writers and illustrated by ancient artists. See my note on
Pausanias, i. 4. 6 (vol. ii. pp. 75 eq.). One of these versions,
which I omitted to notice in that place, ran as follows. On
a visit to Delphi, king Aleus of Tegea was warned by the
oracle that his daughter would bear a son who would kill his
maternal uncles, the sons of Aleus. To guard against this
catastrophe, Aleus hurried home and appointed his daughter
priestess of Athena, declaring that, should she prove unchaste,
he would put her todeath. As chance would have it, Hercules
arrived at Tegea on his way to Elis, where he purposed to
make war on Augeas. The king entertained him hospitably

253

APOLLODORUS

κρύφα to βρέφος κατέθετο ἐν τῷ τεμένει τῆς

᾿Αθηνᾶς. λοιμῷ δὲ τῆς χώρας φθειρομένης,

᾿Αλεὸς εἰσελθὼν εἰς τὸ τέμενος καὶ ἐρευνήσας τὰς

τῆς θυγατρὸς ὠδῖνας εὗρε. τὸ μὲν οὖν βρέφος

εἰς τὸ Παρθένιον ὄρος ἐξέθετο. καὶ τοῦτο κατὰ

θεῶν τινα πρόνοιαν ἐσώθη" θηλὴν μὲν γὰρ ἀρτι-
1 λοιμῷ. Wagner conjectures λιμῷ, comparing iii. 9. 1.

in the sanctuary of Athena, and there the hero, flushed with
wine, violated the maiden priestess. Learning that she was
with child, her father Aleus sent for the experienced ferry-
man Nauplius, father of Palamedes, and entrusted his daughter
to him to take and drown her. On their way to the sea the
girl (Auge) gave birth to Telephus on Mount Parthenius, and
instead of drowning her and the infant the ferryman sold
them both to king Teuthras in Mysia, who, being childless,
married Auge and adopted Telephus. See Alcidamas, Odyss.
14-16, PP. 179 sq., ed. Blass (appended to his edition of Anti-
phon). This version, which represents mother and child as
sold together to Teuthras, differs from the version adopted
by Apollodorus, according to whom Auge alone was sold to
Teuthras in Mysia, while her infant son Telephus was left
behind in Arcadia and reared by herdsmen (iii. 9.1). The sons
of Aleus and maternal uncles of Telephus were Cepheus
and Lycurgus (Apollodorus, iii. 9. 1). Ancient writers do
not tell us how Telephus fulfilled the oracle by killing
them, though the murder is mentioned by Hyginus (Fab.
244) and a Greek proverb-writer (Paroemiographs Graect,
ed. Leutsch et Schneidewin, vol. i. p. 212). Sophocles
appears to have told the story in his lost play, The
Mysians; for in it he described how Telephus came, silent
and speechless, from Tegea to Mysia (Aristotle, Poetts,
24, p. 1460a, 32, ed. Bekker), and this silence of Telephus
seems to have been proverbial. For the comic poet Alexis,
speaking of a greedy parasite who used to gobble up his
dinner without exchanging a word with anybody, says
that, ‘he dines like speechless Telephus, answering all
questions put to him only with nods” (Athenaeus, x. 18, Ρ.
421). And another comic poet, Amphis, describing the
high and mighty airs with which fishmongers treated their

254

THE LIBRARY, II. vir. 4

‘brought forth her babe secretly and deposited it in
the precinct of Athena. But the country being
wasted by a pestilence, Aleus entered the precinct
and on investigation discovered his daughter's
motherhood. So he exposed the babe on Mount
Parthenius, and by the providence of the gods it was
preserved: for a doe that had just cast her fawn

customers in the market, says that it was a thousand times
easier to get speech of a general than of a fishmonger ; for if
you addressed one of these gentry and, pointing to a fish,
asked ‘‘ How much?” he would not at first deign to look at
ou, much less speak to you, but would stoop down, silent as
elephus, over his wares ; though in time, his desire of lucre
overcoming his contempt of you, he would slap a bloated
octopus and mutter meditatively, as if soliloquizing, ‘‘ Six-
pence for him, and a bob for the hammer-fish.” This latter
poet explains incidentally why Telephus was silent; he says
it was very natural that fishmongers should hold their tongue,
‘‘for all homicides are in the same case,” thus at once inform-
ing us of a curious point in Greek law or custom and gratify-
ing his spite at the ‘‘ cursed fislimongers,” whom he compares
to the worst class of criminals. See Athenaeus, vi. 5, p. 224 Dx.
As Greek homicides were supposed to be haanted by the
ghosts of their victims until a ceremony of purification was
performed which rid them of their invisible, but dangerous,
ursuers, we may conjecture that the rule of silence had to
observed by Gicai until the accomplishment of the purifica-
tory rite released them from the restrictions under which
they laboured during their uncleauness, and permitted them
once more to associate freely with their fellows. As to the
restrictions imposed on homicides in ancient Greece, see
Psyche’s Task, 2nd ed. pp. 113 sqq.; Folk-Lore in the Old
Testament, i. 80, 83 sq. The motive of the homicide’s silence
may have been a fear lest by speaking he should attract the
attention, and draw down on himself the vengeance, of his
victim’s ghost. Similarly, among certain peoples, a widow is
bound to observe silence for some time after her husband’s
death, and the rule appears to be based on a like dread of
exciting the angry or amorous passions of her departed
spouse the sound of the familiar voice. See Folk-lore in

e Old Testament, iii. 71 qq.
255

APOLLODORUS

τόκος ἔλαφος ὑπέσχεν αὐτῷ, ποιμένες δὲ ἀνελό-
Ν 2 4 3 »ὔ bd ͵ bd

μενοι τὸ βρέφος Τήλεφον ἐκάλεσαν αὐτὸ. Αὔγην
δὲ ἔδωκε Ναυπλίῳ τῷ Ποσειδῶνος ὑπερόριον ἀπεμ-
πολῆσαι. ὁ δὲ Τεύθραντι τῷ Τευθρανίας ἔδωκεν
αὐτὴν δυνάστῃ, κἀκεῖνος γυναῖκα ἐποιήσατο.

Παραγενόμενος δὲ Ἡρακλῆς εἰς Καλυδῶνα τὴν
Οἰνέως θυγατέρα Δηιάνειραν ἐμνηστεύετο, καὶ
διαπαλαίσας ὑπὲρ τῶν γάμων αὐτῆς πρὸς ᾽Αχε-
λῷον εἰκασμένον ταύρῳ περιέκλασε τὸ ἕτερον
τῶν κεράτων. καὶ τὴν μὲν Δηιάνειραν γαμεῖ, τὸ
δὲ κέρας ᾿Αχελῷος λαμβάνει, δοὺς ἀντὶ τούτον
τὸ τῆς ᾿Αμαλθείας. ᾿Αμάλθεια δὲ ἦν Αἱμονίου *
θυγάτηρ, ἣ κέρας εἶχε ταύρου. τοῦτο δέ, ὡς
beacioys λέγει, δύναμιν εἶχε τοιαύτην ὥστε
βρωτὸν ἢ ποτόν, ὅπερ «ἂν; εὔξαιτό τις, παρέ-
xew ἄφθονον.

1 ἐμνηστεύετο EA: ἐμνηστεύσατο, Argument of Sophocles,
Trachiniae (ἐκ τῆς ᾿Απολλοδώρου βιβλιοθήκηΞ). :

2 Aluoviou Argument of Sophocles, Trachiniae, Tzetzes,
Schol. on Lycophron, 50, Aegius: ἁρμενίον A,

3 εἶχε Argument of Sophocles, T'rachiniae, Faber, Miiller,
Hercher: ἔχει EA, Westermann, Bekker, Wagner.

4 ὅπερ ἂν εὔξαιτο Argument of Sophocles, Trachiniae: ὅπερ
εὔξαιτο ΕΑ.

1 Apollodorus seems to derive the name Telephus from
θηλή, “ἃ dug,” and ἔλαφος, ‘a doe.”

3 When Hercules went down to hell to fetch up Cerberus,
he met the ghost of Meleager, and conversing with him pro-
posed to marry the dead hero’s sister, Deianira. The story
of the match thus made, not in heaven but in hell, is told by
Bacchylides (Hpinic. v. 165 sqq.), and seems to have been
related by Pindar in a lost poem (Scholiast on Homer, Il.
xxi. 194). As to the marriage of Hercules with Deianira at
Calydon, the home of her father Oeneus, see also Diodorus
Siculus, iv. 34. 1.

3 On the struggle of Hercules with the river Achelous, see
Sophocles, T'rachiniae, 9-21 ; Diodorus Siculus, iv. 35. 3 89.5

256

THE LIBRARY, II. vir. 4-5

gave it suck, and shepherds took up the babe and
called it Telephus.1_ And her father gave Auge to
Nauplius, son of Poseidon, to sell far away in a
foreign land ; and Nauplius gave her to Teuthras, the
prince of Teuthrania, who made her his wife.

And having come to Calydon, Hercules wooed
Deianira, daughter of Oeneus.? He wrestled for her
hand with Achelous, who assumed the likeness of a
bull; but Hercules broke off one of his horns.? So
Hercules married Deianira, but Achelous recovered
the horn by giving the horn of Amalthea in its stead.
Now Amalthea was a daughter of Haemonius, and
she had a bull’s horn, which, according to Pherecydes,
had the power of supplying meat or drink in abun-
dance, whatever one might wish.‘

Dio Chrysostom, Or. Ix.; Scholiast on Homer, Jl. xxi. 194 ;
Ovid, Metamorph. ix. 1-88; Hyginus, Fab. 31 ; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. pp. 20, 131
(First Vatican Mythographer, 58; Second Vatican Mytho-
grapher, 165). According to Ovid, the river-god turned
himself first into a serpent and then into a bull. The story
was told by Archilochus, who represented the river Achelous
in the form of a bull, as we learn from the Scholiast on Homer
(Z.c.). Diodorus rationalized the legend in his dull manner
by supposing that it referred to a canal which the eminent
shilaathropist Hercules dug for the benefit of the people
of Calydon.

+ According to some, Amalthea was the goat on whose
milk the infant Zeus was fed. From one of its horns flowed
ambrosia, and from the other flowed nectar. See Calli-
machus, Hymn to Zeus, 48 sq., with the Scholiast. Accord-
ing to others, Amalthea was only the nymph who owned the

oat which suckled the god. See Eratosthenes, Cataster. 13 ;
yginus, Astronom. ii. 13; Ovid, Fastz, v. 115 sqqg. Some
said that, in gratitude for having been nurtured on the animal's
milk, Zeus made a constellation of the goat and bestowed
one of its horns on the nymphs who had reared him, at the
same time ordaining that the horn should produce whatever
they asked for. See Zenobius, Cent. ii. 48. As to the horn,

see A. Β. Cook, Zeus, i. 501 sq.
257

VOL, I.

6

APOLLODORUS

Στρατεύει δὲ Ἡρακλῆς μετὰ Καλυδωνίων ἐπὶ
Θεσπρωτούς, καὶ πόλιν ἑλὼν “ἕφυραν, ἧς ἐβασί-
Neve Φύλας,: ᾿Αστυόχῃ τῇ τούτου θυγατρὶ
συνελθὼν πατὴρ Τληπολέμου 3 γίνεται. διατελῶν
δὲ παρ᾽ αὐτοῖς, πέμψας πρὸς Θέσπιον ἑπτὰ μὲν
κατέχειν ἔλεγε παῖδας, τρεῖς δὲ εἰς Θήβας ἀπο-
στέλλειν, τοὺς δὲ λοιποὺς τεσσαράκοντα πέμπειν
εἰς Σαρδὼ τὴν νῆσον ἐπ᾽ ἀποικίαν. γενομένων
δὲ τούτων εὐωχούμενος παρ᾽ Οἰνεῖ κονδύλῳ
πλήξας ' ἀπέκτεινεν ᾿Αρχιτέλους παῖδα Ἐὔνο-
pov® κατὰ χειρῶν διδόντα: συγγενὴς δὲ Οἰνέως
οὗτος. ἀλλ᾽ ὁ μὲν πατὴρ τοῦ παιδός, ἀκουσίως

1 Φύλας Argument of Sophocles, Truchiniae: φύδας A:
Φυλεύς Diodorus Siculus, iv. 36. 1.

* Τληπολέμου Aryument of Sophocles, Trachiniae (compare
Diodorus Siculus, iv. 36. 1): τριπτολέμου A.

3 παρὰ Οἰνεῖ Argument of Sophocles, Trachiniae: παρ᾽ oiveiny
καὶ A. 4 παίσας Argument of Sophocles, Trachiniae.
_ 5 Εὔνομον Argument of Sophocles, Trachiniue. He is
named “Evvouos by Tzetzes (Schol. on Lycophron, 50 ;
Chiliades, ii. 456) and Εὐρύνομος by Diodorus Siculus (iv.
36. 1).

1 Compare Diodorus Siculus, iv. 36. 1, who gives Phyleus
as the name of the king of Ephyra, but does not mention the
name of his daughter. According to Pindar (Olymp. vii. 23
(40) sq., with the Scholiast), the mother of Tlepolemus by
Hercules was not Astyoche but Astydamia.

2 The sons referred to are those whom Hercules had by the
fifty daughters of Thespius. See Apollodorus, ii. 4. 10.
Compare Diodorus Siculus, iv. 29, who says that two (not
three) of these sons of Hercules remained in Thebes, and that
their descendants were honoured down to the historian’s
time. He informs us also that, on account of the youth of
his sons, Hercules committed the leadership of the colony to
his nephew Iolaus. As to the Sardinian colony see also
Pausanias, i. 29. 5, vii. 2. 2, ix. 23. 1, x. 17. 5, who says

258

THE LIBRARY, ITI. vi. 6

And Hercules marched with the Calydonians
against the Thesprotians, and having taken the city
of Ephyra, of which Phylas was king, he had inter-
course with the king’s daughter Astyoche, and
became the father of Tlepolemus.1_ While he stayed
among them, he sent word to Thespius to keep
seven of his sons, to send three to Thebes and to
despatch the remaining forty to the island of Sardinia
to plant a colony.? After these events, as he was
feasting with Oeneus, he killed with a blow of his
knuckles Eunomus, son of Architeles, when the lad
was pouring water on his hands; now the lad was a
kinsman of Oeneus.? Seeing that it was an accident,

(x. 17.5) that there were still places called Iolaia in Sardinia,
and that Iolaus was still worshipped by the inhabitants down
to his own time. As the Peond -Aristotle (M¢trab. Auscult.
100, p. 31, in Westermann’s Scriptores rerum mirabilium
Graect) tells us that the works ascribed to Iolaus included
round buildings finely built of masonry in the ancient Greek
style, we can hardly doubt that the reference is to the
remarkable prehistoric round towers which are still found in
the island, and to which nothing exactly similar is known
elsewhere. The natives call them nouraghes. They are built
in the form of truncated cones, and their material consists of
squared or rough blocks of stone, sometimes of enormous size,
See Perrot et Chipiez, Histoire de VArt dans? Antiquité, iv.
22.sqq. The Sardinian Iolaus was probably a native god or
hero, whom the Greeks identified with their own Iolaus on
account of the similarity of his name. It has been surmised
that he was of Phoenician origin, bei nace) with Esmun.
See W. W. Baudissin, Adonis und Esmun (Leipsic, 1911),
Pp. 282 844. ; a

8 Compare Diodorus Siculus, iv 36. 2; Pausanias, ii. 13.8;
Athenaeus, ix. 80, pp. 410 r-411 4; Scholiast on Apollonius
Rhodius, Argon. i. 1212; Tzetzes, Schol. on Lycophron,
50-51; td. Chiliades, ii. 456 sg. From Athenaeus (/.c.) we
learn that the story was told or alluded to by Hellanicus,
Herodorus, and Nicander. The victim’s name is variously
given as Kunomus, Ennomus, Eurynomus, Archias, Cherias,

259
s 2

APOLLODORUS

γεγενημένου τοῦ συμβεβηκότος, συνεγνωμόνει,
€ aA A ‘ 4 \ \ e
Ηρακλῆς δὲ κατὰ τὸν νόμον τὴν φυγὴν ὑπομένειν
ἤθελε, καὶ διέγνω πρὸς Κήυκα εἰς Τραχῖνα
ἀπιέναι. ἄγων δὲ Δηιάνειραν ἐπὶ ποταμὸν Εὔ-
nvov ἧκεν, ἐν ᾧ καθεζόμενος Νέσσος ὁ Κένταυρος
τοὺς παριόντας 2 διεπόρθμευε μισθοῦ, λέγων παρὰ
θεῶν τὴν πορθμείαν εἰληφέναι διὰ δικαιοσύνην.
αὐτὸς μὲν οὖν Ἡρακλῆς τὸν ποταμὸν διέβη,"
Δηιάνειραν δὲ μισθὸν αἰτηθεὶς ἐπέτρεψε Νέσσῳ ὃ
διακομίζειν. ὁ δὲ διαπορθμεύων αὐτὴν ἐπεχείρει
βιάζεσθαι. τῆς δὲ ἀνακραγούσης αἰσθόμενος
¢€ “A 3 ’ ’ > ἢ > ἣ
Ηρακλῆς ἐξελθόντα Νέσσον ἐτόξευσεν εἰς τὴν
καρδίαν. ὁ δὲ μέλλων τελευτᾶν προσκαλεσάμενος
Δηιάνειραν εἶπεν, εἰ θέλοι φίλτρον πρὸς Ἡρακλέα
ἔχειν, τόν τε γόνον ὃν ἀφῆκε κατὰ τῆς γῆς καὶ τὸ
ῥνὲν ἐκ τοῦ τραύματος τῆς ἀκίδος αἷμα συμμῖξαι.
ἡ δὲ ποιήσασα τοῦτο ἐφύλαττε παρ᾽ ἑαντῇ.

Διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν,
ἀπορῶν τροφῆς, ἀπαντήσαντος 1 Θειοδάμαντος

1 διέγνω Commelinus; δὴ ἔγνω A, Argument of Sophocles,
Trachiniae.

2 παριόντας Argument of Sophocles, Trachiniae, Aegius:
παραπλέοντας A, Zenobius, Cent. i. 33.

3 διὰ τὸ δίκαιος εἶναι Argument of Sophocles, Trachiniae.

+ διέβη Argument of Sophocles, Trachiniae, Heyne, Miiller :
διήει EA, Zenobius, Cent. i. 33, Westermann, Bekker,
Hercher, Wagner.

ὃ ἐπέτρεψε Νέσσῳ E, Argument of Sophocles, Trachiniae :
ἐπέτρεψεν ἔσω R&B,

8 καὶ τροφῆς ἀπορῶν Argument of Sophocles, Trachiniae.

7 ὑπαντήσαντος Argument of Sophocles, Trachinicae.

and Cyathus. He was cupbearer to Oeneus, the father-in-law
of Hercules. The scene of the tragedy seems to have been
tea laid at Calydon, of which Ganeus was king (Apollo-

orus, i. 8. 1), but Pausanias transfers the scene to Phlius.

260

THE LIBRARY, II. vi. 6-7

the lad’s father pardoned Hercules; but Hercules
wished, in accordance with the law, to suffer the
penalty of exile, and resolved to depart to Ceyx at
Trachis. ᾿ And taking Deianira with him, he came to
the river Evenus, at which the centaur Nessus sat
and ferried passengers across for hire, alleging
that he had received the ferry from the gods for
his righteousness. So Hercules crossed the river by
himself, but on being asked to pay the fare he en-
trusted Deianira to Nessus to carry over. But he, in
ferrying her across, attempted to violate her. She
cried out, Hercules heard her, and shot Nessus to
the heart when he emerged from the river. Being at
the point of death, Nessus called Deianira to him
and said that if she would have a love charm to
operate on Hercules she should mix the seed he had
dropped on the ground with the blood that flowed
from the wound inflicted by the barb. She did so
and kept it by her.

Going through the country of the Dryopes and
being in lack of food, Hercules met Thiodamas

1 As to Hercules and Nessus, and the fatal affray at the
ferry, see Sophocles, Trachiniae, 555 sqq.; Diodorus Siculus,
iv. 36. 3 sqq.; Strabo, x. 2. 5, p. 451; Dio Chrysostom, Or.
lx.; Eusebius, Praeparatio Evangelit, ii. 2. 15 sq.; Nonnus,
in Westermann’s Mythographt Graeci, Appendix Narra-
tionum, xxviii. 8. p. 371; Tzetzes, Schol. on Lycophron,
50-51 ; wd. Chiliades, ii. 457 sqq.; Ovid, Metamorph. ix.
101 δᾳᾳ.; Hyginus, Fab. 34; Servius, on Virgil, Aen. viii.
300; Lactantius Placidus, on Statius, Theb. xi. 235; Scrip-
tores rerum mythicarum Latins, ed. G. H. Bode, vol. i. pp.
20 sq., 131 (Firat Vatican Mythographer, 58 ; Second Vatican
Mythographer, 165). The tale was told by Archilochus
(Scholiast on Apollonius Rhodius, Argon. i. 1212). Apollo-
dorus’s version of the story is copied, with a few verbal
changes and omissions, by Zenobius (Cent. i. 33), but as usual
without acknowledgment.

261

APOLLODORUS

βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ
σφάξας} εὐωχήσατο." ὡς δὲ ἦλθεν * εἰς Τραχῖνα
πρὸς Κήυκα, ὑποδεχθεὶς ὑπ᾽ αὐτοῦ Δρύοπας
κατεπολέμησεν.

Αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αὐγιμίῳ βασιλεῖ
Δωριέων συνεμάχησε' Λαπίθαι γὰρ περὶ γῆς.
ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ
δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα

βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἥρα-
κλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ
τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ.
ἀπέκτεινε δὲ καὶ Λαογόραν * μετὰ τῶν τέκνων,
βασιλέα Δρυόπων, ἐν ᾿Απόλλωνος τεμένει δαινύ-
μένον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον.
παριόντα δὲ Ἵτωνον " εἰς μονομαχίαν mpoexane-

1 λύσας καὶ σφάξας Argument of Sophocles, Trachiniae:
λύσας EA, Heyne, Westermann, Miiller, Bekker: θύσας
Wagner (comparing Scholiast on Apollonius Rhodius, Argon.
i, 1212, θύσας εὐωχεῖτο).

3 εὐωχήσατο E: εὐωχεῖτο Argument of Sophocles, Trachi-
néae, Scholiast on Apollonius Rhodius, Argon. i. 1212.

ὁ ἧκεν Argument of Sophocles, Trachiniae.

+ Λαογόραν R, Tzetzes, Chiliades, ii. 466, Aegius: Aayd-
ραν A.

5 "Irwvov Miller, Wagner (comparing Diodorus Siculus,
iv. 37. 4; Stephanus Byzantius, 8.v. “Irwv): ἴων A: ᾿Ἴτωνα
Argument of Sophocles, Trachiniae, Aegius, Commelinus,
Gale, Heyne, Westermann, Bekker, Hercher.

1 As to Hercules and Thiodamas, compare Callimachus,
Hymn to Diana, 160 84.» with the Scholiast on 161 (who calls
Thiodamas king of the Dryopians) ; ; Nonnus, in Westermann’s
Mythographi Graect, Appendix Narrationum, XXVili. 6, pp.
370 8ᾳ.; Scholiast on Apollonius Rhodius, Argon. i. 1212 ;
J. Tzetzes, Chiliades, ii. 464 sq. From the Scholiast on
. Apollonius (/.c.), we learn that the tale was told by Phere-
eydes, whom Apollodorus may here be following. The story

262

THE LIBRARY, II. vu. 7

driving a pair of bullocks; so he unloosed and
slaughtered one of the bullocks and feasted.1_ And
when he came to Ceyx at Trachis he was received
by him and conquered the Dryopes.?

And afterwards setting out from there, he fought
as an ally of Aegimius, king of the Dorians.® For the
Lapiths, commanded by Coronus, made war on him
in a dispute about the boundaries of the country; and
being besieged he called in the help of Hercules,
offering him a share of the country. So Hercules
came to his help and slew Coronus and others, and
handed the whole country over to Aegimius free.
He slew also Laogoras,! king of the Dryopes, with
his children, as he was banqueting in a precinct of
Apollo; for the king was a wanton fellow and an ally
of the Lapiths. And as he passed by Itonus he was

seems to be a doublet of the one told about Hercules at
Lindus in Rhodes. See Apollodorus, ii. 5. 11, with the note.
2 On the reception of Hercules by Ceyx, see Diodorus
Siculus, iv. 36. 5; Pausanias, i. 32.6, As to the conquest of
the Dryopians by Hercules, see Herodotus, viii. 43, compare
73 ; Diodorus Siculus, iv. 37. 1 δᾳ.; Strabo, viii. 6. 13, p. 373;
Pausanias, iv. 34. 9 sq.; Nonnus, in Westermann’s Mytho:
graphi Graeci, Appendix Narrationum, xxix. 6, p. 371;
Scholiast on Apollonius Rhodius, Argon. i. 1212,1218 From
these accounts we gather that the Dryopians were a wild
robber tribe, whose original home was in the fastnesses of
Mount Parnassus. Driven from there by the advance of the
Dorians, they dispersed and settled, some in Thessaly, some
in Euboea, some in Peloponnese, and some ever in Cyprus.
Down to the second century of our era the descendants of the
Dryopians maintained their national or tribal traditions and
ae of birth at Asine, on the coast of Messenia (Pausanias,
6.).

3 On the war which Hercules, in alliance with Aegimius,
king of the Dorians, waged with the Lapiths, see Diodorus
Siculus, iv. 37. 3 84.

4 Compare J. Tzetzes, Chiliades, ii. 466.

263

APOLLODORUS

’ Ν A Ν ‘ ,

gato αὐτὸν Κύκνος Apeos καὶ Πελοπίας" συ-
στὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς ᾽Ορμέ-
Ὶ φ ἾἌὍ ’ὔ’ > \ e \ θ᾽

νιονὶ ἧκεν, ᾿Αμύντωρ αὐτὸν ὁ βασιλεὺς με
ὅπλων 3 οὐκ εἴα διέρχεσθαι" κωλυόμενος δὲ παρ-

ἰέναι καὶ τοῦτον ἀπέκτεινεν.
n 3
᾿Αφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπ᾽ Οὐ-
rota συνήθροισεν) Εὔρυτον τιμωρήσασθαι
΄-ὦ 3

ἔλων. συμμαχούντων δὲ αὐτῷ ᾿Αρκάδων καὶ
Μηλιέων. τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν
᾿Επικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον

1 ᾽Ορμένιον Wesseling : ὀρχομενὸν A.

2 μεθ᾽ ὅπλων R, Argument of Sophocles, Trachiniae : appa-
rently omitted in other MSS.

5. συνήθροισεν E, Argument of Sophocles, Trachiniae: συνή-
θροιζεν A.

ὁ Μηλιέων Argument of Sophocles, Trachiniae, Aegius:
μηνιέων A.

1 On the combat of Hercules with Cycnus, see Hesiod,
Shield of Hercules, 57 sqq.; Pindar, Olymp. ii. 82 (147), with
the Scholium, x. 15 (19), with the Scholia; Euripides, Her-
cules furens, 391 sqq.; Plutarch, Theseus, 11; Pausanias, i.
27.6; J. Tzetzes, Chiliades, ii. 467. It is said that Cycnus
used to cut off the heads of passing strangers, intending
with these gory trophies to build a temple to his father Ares.
This we learn from the Scholiasts on Pindar (UW.cc.). The
scene of his exploits was Thessaly. According to Pausanias
(Z.c.), Hercules slew the ruffian on the banks of the Peneus
river ; but Hesiod places the scene at Pagasse, and says that
the grave of Cycnus was washed away by the river Anaurus,
a small stream which flows into the Pagasaean gulf. See
Shield of Hercules, 70 84ᾳ4., 472 sqq. The story of Cycnus was
told in a poem of Stesichorus. See Scholiast on Pindar,
Olymp. x. 15(19). For the combat of Hercules with another
Cycnus, see Apollodorus, ii. 5. 11.

2 It is said that the king refused to give his daughter
Astydamia in marriage to Hercules. So Hercules killed him,
took Astydamia by force, and had a son Ctesippus by her.
See Diodorus Siculus, iv. 37. 4. Ormenium was a small town
at the foot of Mount Pelion. See Strabo, ix. 5. 18, p. 438.

264

THE LIBRARY, II. vi. 7

challenged to single combat by Cycnus a son of
Ares and Pelopia; and closing with him Hercules
slew him also.! But when he was come to Ormenium,
king Amyntor took arms and forbade him to march
through; but when he would have hindered his
passage, Hercules slew him also.?

On his arrival at Trachis he mustered an army to
attack Oechalia, wishing to punish Eurytus.* Being
joined by Arcadians, Melians from Trachis, and
Epicnemidian Locrians, he slew Eurytus and his sons

3 EKurytus was the king of Oechalia. See Apollodorus, ii.
6. 1 sq. As to the capture of Oechalia by Hercules, see
Sophocles, Trachiniae, 351-365, 476-478 ; Diodorus Siculus,
iv. 37.5; Zenobius, Cent. i. 33; J. Tzetzes, Chiliades, ii. 469
sq.; td. Schol. on Lycophron, 50-51; Scholiast on Homer, Jl.
v. 392 ; Scholiast on Euripides, Hippolytus, 545; Hyyinus.
Fab. 35 ; Servius, on Virgil, Aen. viii. 291 ; Scriptores rerum
mythwarum Latin, ed.G. H. Bode, vol. i. pp. 129 sg., 131 sq.
(Second Vatican Mythographer, 159, 165). The situation of
Oechalia, the city of Eurytus, was much debated. Homer
seems to place it in Thessaly (Jl. ii. 730). But according to
others it was in Euboea, or Arcadia, or Messenia. See Strabo,
ix. 5. 17, p. 438; Pausanias, iv. 2. 2 sqg.; Scholiast on Apollo-
nius Rhodius, Argon. i. 87; the Second Vatican Mytho-
grapher, 165. Apollodorus apparently placed it in Euboea.
See above, ii. 6. 1 sg. There was an ancient epic called The
Capture of Oechalia, which was commonly attributed to
Creophilus of Samos, though some thought it was by Homer.
See Strabo, xiv. 1, 18, pp. 638 sqg.; compare 1ά., ix. 5. 17,
p. 438; Pausanias, iv. 2. 3 (who calls the poem Heraclea) ;
Callimachus, Epigram. vi. (vii.); Epicorum Graecorum
Fragmenta, ed. G. Kinkel, pp. 60 sqq.; F. G. Welcker, Der
eptsche Cyclus (Bonn, 1835), pp. 229 sgqg. As to the names
of the sons of Eurytus, see the Scholiast on Sophocles,
Trachiniae, 266. e quotes a passage from a lost poem of
Hesiod in which the poet mentions Deion, Clytius, Toxeus,
and Iphitus as the sons, and Iola (Iole) as the daughter of
Eurytus. The Scholiast adds that supra to Creophylus
and Aristocrates the names of the sons were Toxeus, Clytius,
and Deion. Diodorus Siculus (iv. 37. 5) calls the sons
Toxeus, Molion, and Clytius.

265

APOLLODORUS

αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρα-
Tevoapevwv! τοὺς ἀποθανόντας, “Ἱππασόν τε
τὸν Κήυκος καὶ ᾿Αργεῖον καὶ Μέλανα τοὺς Λικυ-
’ a \ ’ ‘ ’
pviov παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν,
ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς ’
Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ ὃ Διὸς Κηναίου
βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τρα-
χῖνα «Λίχαν;» τὸν κήρυκα“ ἔπεμψε λαμπρὰν

1 στρατευσαμένων Argument of Sophocles, Trachiniae,
Heyne, Westermann, Miiller, Hercher, Wagner: στρατευο-
μένων A, Bekker.

2 προσορμισθεὶς Εἰ, Argument of Sophocles, Trachintae :
προσορμηθεὶς A.

3 axpwrnply Argument of Sophocles, Trachiniae, Bekker,
Hercher, approved by Heyne: ἐπὶ ἀκρωτήριον A: ἐπ᾽ ἀκρω-
τηρίῳψ Heyne (in the text), Westermann, Miiller: ἐπὶ dxpw-
τηρίου Wagner: ἐπὶ ἀκροπολέως E.

4 Λίχαν τὸν κήρυκα Sommer, Wagner: τὸν κήρυκα E: τὸν
κήυκα A: κήρυκα Argument of Sophocles, Truchinwae: Alxay
τὸν ὑπηρέτην Diodorus Siculus, iv. 38. 1: τὸν Aixay τὸν θερά-
ποντα Tzetzes, Chiliades, ii. 473.

1 Compare Sophocles, Trachiniae, 237 8ᾳ., 752 sqq., 993
8qq.; Diodorus Siculus, iv. 37.5; Ovid, Metamorph. ix. 136
8ᾳ.; Seneca, Hercules Octaeus, 102 sq., 782 sqqg. Cenaeum is
the modern Cape Lithada, the extreme north-western point
of Euboea. It is a low flat promontory, terminating a penin-
sula which runs far out westward into the sea, as if to meet
the opposite coast of Locris. But while the cape is low and
flat, the greater part of the peninsula is occupied by steep,
rugged, and barren mountains, overgrown generally with
lentisk and other shrubs, and presenting in their bareness
and aridity a strong contrast to the beautiful woods and
rich vegetation which cluthe much of northern Euboea,
especially in the valleys and glens. But if the mountains
themselves are gaunt and bare, the prospect from their
summits is glorious, stretching over the sea which washes
the sides of the peninsula, and across it to the long line of
blue mountains which bound, as in a vast amphitheatre, the
horizon on the north, the west, and the soit: These blue

266

THE LIBRARY, II. vu. 7

and took the city. After burying those of his own side
who had fallen, to wit, Hippasus, son of Ceyx, and
Argius and Melas, the sons of Licymnius, he pillaged
the city and led Iole captive. And having put in at
Cenaeum, a headland of Euboea, he built an altar of
Cenaean Zeus.!_ Intending to offer sacrifice, he sent
the herald Lichas to Trachis to fetch fine raiment.?

mountains are in Magnesia, Phthiotis, and Locris. At their
foot the whole valley of the Spercheus lies open to view. The
sanctuary of Zeus, at which Hercules is said to have offered
his famous sacrifice, was probably at ‘‘the steep city of
Dium,” as Homer calls it (Zl. ii. 538), which may have
occupied the site of the modern Lithada, a village situated
high up on the western face of the mountains, embowered in
tall olives, pomegranates, mulberries, and other trees, and
supplied with abundance of flowing water. The inhabitants
say that a great city once ἈΡΝῚ here, and the heaps of
stones, many of them presenting the aspect of artificial
mounds, may perhaps support, if they did not suggest, the
tradition. See W. Vischer, Erinnerungen und Eindriicke
aus Griechenland (Bale, 1857), pp. 659-661 ; H. N. Ulrichs,
Reisen und Forschungen in Greechenland, ii. (Berlin, 1863),
pp. 236 sq.; C. Bursian, Geographie von Griechenland, ii.
409 sq. At Dium (Lithada *), in a spot named after a church
of St. Constantine, the foundations of a temple and fair-sized
precinct, with a circular base of three steps at the east end,
have been observed in recent years. These ruins may be the
remains of the sanctuary of Caenean Zeus. See A. B. Cook,
Zeus, i. 123, note 9.

2 With this and what follows compare Sophocles, T'rachi-
πῖαρ, 756 sqq.; Diodorus Siculus, iv. 38. 1 sg.; J. Tzetzes,
Chiliades, ii. 472 sqq.; 1d. Schol. on Lycophron, 50-51 ; Ovid,
Metamorph. ix. 136 sqq.; Hyginus, Fab. 36 ; Seneca, Hercules
Ocetaeus, 485 sqq.; Servius, on Virgil, Aen. viii. 300; Scrip-
tores rerum mythicarum Latuni, ed. G. H. Bode, vol. i. pp. 21,
132 (First Vatican Mythographer, 58; Second Vatican My-
thographer, 165). The following passage of Apollodorus,
down to and including the ascension of Hercules to heaven,
is copied verbally, with a few unimportant omissions and
changes, by Zenobius (Cent. i. 33), but as usual without
acknowledgment.

267

APOLLODORUS

ἐσθῆτα olcovta. παρὰ δὲ τούτου τὰ περὶ τὴν
Ἰόλην Δηιάνειρα πυθομένη, καὶ δείσασα μὴ
ἐκείνην μᾶλλον ἀγαπήσῃ, νομίσασα ταῖς ἀλη-
θείαις 3 φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου,
τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς
ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς
ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν
ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς ἸΒοιω-
tias,* τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ
σώματι" συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ.
τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ
νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γε-
γονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλά-
μενος "Ὕλλῳ, ὃς ἐκ Δηιανείρας Hv αὐτῷ παῖς
πρεσβύτερος, ᾿Ιόλην ἀνδρωθέντα γῆμαι,. παρα-

1 πυθομένη E, Argument of Sophocles, Trachiniae: πυνθανο-
μένη R.

2 μὴ ἐκείνην μᾶλλον ἀγαπήσῃ E, Zenobius, Cent. i. 33: μὴ
πάλιν ἐκείνην ἀγαπήσῃ Argument of Sophocles, Trachiniae.

3 ταῖς ἀληθείαις E, Zenobius, Cent. i. 33: τῇ ἀληθείᾳ Argu-
ment of Sophocles, Trachiniae. |

4 ἀπὸ τῆς Bowrlas EA. The words are clearly corrupt.
Various emendations have been proposed : ἀπὸ τῆς ἀκρωρείας
Heyne: ἀπὸ τῆς παρωρείας Westermann: ἀπὸ τῆς ἀκροπολέως
Wagner (comparing iii. 5. 8). We should perhaps read ἀπὸ
τοῦ ἀκρωτηρίου, comparing ἀκρωτηρίψ above. I have trans-
lated accordingly. Commelinus and Gale add the words
εἰς τὴν Εὐβοΐκην θάλασσαν in brackets. This may possibly
be the true reading. Compare Ovid, Metamorph. ix. 21 aq:

‘*Corriptt Alcides, et terque quaterque rotatum
Mittst in Euboicas tormento fortius undas.”

Ovid is followed by the Vatican Mythographers (“ἐπ Hubo-
tcas projectt undas,” ‘* Huboico mari immersit”). See Scrip-
tores rerum mythicarum Latini, ed. G. H. Bode, vol. i.
pp. 21, 132 (First Vatican Mythographer, 58; Second Vati-
can rhe dona 165). Hercher omits the words ἀπὸ τῆς
Βοιωτίας and inserts the words eis τὴν θάλασσαν, alleging the
authority of the Argument to the T'rachiniae of Sophocles,
where, however, the words do not occur.

268

THE LIBRARY, II. vit. 7

From him Deianira learned about lole, and fearing
that Hercules might love that damsel more than her-
self, she supposed that the spilt blood of Nessus was
in truth a love-charm, and with it she smeared the
tunic.! So Hercules put it on and proceeded to offer
sacrifice. But no sooner was the tunic warmed than
the poison of the hydra began to corrode his skin ;
and on that he lifted Lichas by the feet, hurled
him down from the headland,’ and tore off the tunic,
which clung to his body, so that his flesh was torn
away with it. In such a sad plight he was carried on
shipboard to Trachis: and Deianira, on learning what
had happened, hanged herself.? But Hercules, after
charging Hyllus his elder son by Deianira, to marry
Iole when he came of age,* proceeded to Mount

1 That is, the ‘fine raiment” which Lichas had fetched
from Trachis for the use of Hercules at the sacrifice.

2 The reading is uncertain. See the critical] note.

2 Compare Diodorus Siculus, iv. 38. 3. According to
Sophocles (Trachiniae, 930 sq.), Deianira stabbed herself with
a sword. But hanging was the favourite mode of suicide
adopted by Greek legendary heroines, as by Jocasta, Erigone,
Phaedra, and Oenone. See Apollodorus, i. 8. 3, i. 9. 27,
111. δ. 9, iii. 12. 6, iii. 13. 3, iii. 14. 7, Hpitome, i. 19. It does
not seem to have been practised by men.

4 For this dying charge of Hercules, see Sophocles, T'rachi-
niae, 1216 sqq.; Ovid, Metamorph. ix. 278 sqq. It is remark-
able that Hercules should be represented as so earnestly
desiring that his concubine should become the wife of his
eldest son by Deianira. In many polygamous tribes of Africa
it is customary for the eldest son to inherit all his father’s
wives, except his own mother. See Folk-lore in the Old
Testament, i. 541, note 3, ii. 280. Absalom’s treatment of
his father’s concubines (2 Samuel, xvi. 21 sq.) suggests that
ἃ similar custom formerly obtained in Israel. I do not
remember to have met with any other seeming trace of a
similar practice in Greece.

269

APOLLODORUS

γενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Tpa-
χινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν ἐπιβὰς 5
ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος,
Ποίας παριὼν κατὰ ξήτησιν ποιμνίων ὑφῆψε.
τούτῳ καὶ τὰ τόξα ἐδωρήσατο ᾿Ηρακλῆς. καιο-
μένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ
βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3
δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς “Ἥρᾳ τὴν

1 ἐκέλευσεν Εἰ, Argument of Sophocles, Trachiniae, Zeno-
bius, Cent. i. 33: ἐκέλευε A.

2 ἐπιβὰς Argument of Sophocles, Trachiniac, Zenobius,
Cent. i. 33: ἐπιβάντος EA.

3 ἀκεῖθεν E, and apparently all MSS.: ἔνθα Argument o7
Sophocles, Trachiniae. For ἐκεῖθεν we should perhaps read

ἐκεῖ.

1 For the death of Hercules on the pyre, see Sophocles,
Trachiniae, 1191 sgg.; Diodorus Siculus, iv. 38. 3-8 ; Lucian,
Hermotimus, 7; Ovid, Metamorph. ix. 229 sqq.; Hyginus,
Fab. 36; Seneca, Hercules Oectaeus, 1483 sgq.; Servius, on
Virgil, Aen. viii. 300; Scriptores rerum mythicarum Latini,
ed. G. H. Bode, vol. i. pp. 21, 132 (First Vatican Mytho-
grapher, 58 ; Second Vatican Mythographer, 165). According
to the usua] account, it was not Poeas but his son Philoctetes
who set a light to the pyre. So Diodorus Siculus (iv. 38. 4),
Lucian (De morte Peregrini, 21), Ovid (Metamorph. ix. 233 4q.),
Hyginus (Fab. 36), Seneca (Hercules Oetaeus, 1485 s8qq.,
1727), and the Second Vatican Mythographer. According to
a different and less famous version of the legend, Hercules
was not burned to death on a pyre, but, tortured by the
agony of the poisoned robe, which took fire in the sun, he
flung himself into a neighbouring stream to ease his pain and
was drowned. The waters of the stream have been hot ever
since, and are called Thermopylae. See Nonnus, in Wester-
mann’s Mythographi Graeci, Appendix Narrationum, xxviii.
8; Tzetzes, Schol. on Lycophron, 50-51. Nonnus expressly
says that the poisoned tunic took fire and burned Hercules.
That it was thought to be kindled by exposure to the heat

270

THE LIBRARY, II. vi. 7

Oeta, in the Trachinian territory, and there con-
structed a pyre,! mounted it, and gave orders to
kindle it. When no one would do so, Poeas, pass-
ing by to look for his flocks, set a light to it. On
him Hercules bestowed his bow. While the pyre
was burning, it is said that a cloud passed under
Hercules and with a peal of thunder wafted him up
to heaven.? Thereafter he obtained immortality, and
being reconciled to Hera he married her daughter

of the sun appears from the narrative of Hyginus (fab. 36) ;
compare Sophocles, Trachiniae, 684-704 ; Seneca, Hercules
Octaeus, 485 sqq., 716 sqq. The waters of Thermopylae are
steaming hot to this day. See Adonis, Atus, Osiris, 3rd ed.
i. 210 sg. The Vatican Mythographers, perhaps through the
blunder of a copyist, transfer the death of Hercules from
Mount Oeta to Mount Etna. |
* The ascension of Hercules to heaven in a cloud is
described also by Zenobius (Cent. i. 33), who copies Apollo-
dorus. In a more sceptical vein Diodorus Siculus (iv. 38. 4)
relates that, as soon as a light was set to the pyre, a
thunderstorm burst, and that when the friends of the hero
came to collect his bones they could find none, and therefore
supposed he had been translated to the gods. As to the
traditional mode of Hercules’s death, compare Alberuni’s
India, English ed. by E. C. Sachau, ii. 168 : ‘‘Galenus says in
his commentary to the apothegms of Hippocrates: ‘It is
generally known that Asclepius was raised to the angels in
a column of fire, the like of which is also related with regard
to Dionysos, Heracles, and others, who laboured for the
benefit of mankind. People say that God did thus with them
in order to destroy the mortal and earthly part of them by
the fire, and afterwards to attract to himself the immortal
part of them, and to raise their souls to heaven.’” So Lucian
speaks of Hercules becoming a god in the burning pile on
Mount Oeta, the human element in him, which he had in-
herited from his mortal mother, being purged away in the
flames, while the divine element ascended pure and spotless
to the gods. See Lucian, Hermotumus,7. The notion that
fire separates the immortal from the mortal element in man
has already met usin Apollodorus. See i. 5. 4.
271

APOLLODORUS

ἐκείνης θυγατέρα “HBnyv ἔγημεν, ἐξ ἧς αὐτῷ
παῖδες ᾿Αλεξιάρης καὶ ᾿Ανίκητος ἐγένοντο.

Ἦσαν δὲ παῖδες αὐτῷ ἐκ μὲν τῶν Beoriou!
θυγατέρων, ἸΠρόκριδος μὲν ᾿Αντιλέων καὶ Ἵππεύς
(ἡ πρεσβυτάτη γὰρ διδύμους ἐγέννησε), Πανόπης
δὲ τς Λύσης Εὐμήδης, ... Κρέων,
᾿Επιλάϊδος ᾿Αστυάναξ, Κέρθης ᾿Ιόβης, EvpuBias
Πολύλαος, Πατροῦς ᾿Αρχέμαχος, Μηλίνης Aao-

lA ” , 3 ϑ ’ 9
μέδων, Κλυτίππης Εὐρύκαπυς, Εὐρύπυλος Ἐ-
Barns, ᾿Αγλαΐης ᾿Αντιάδης, Ὀνήσιππος Χρυσ-

J ᾽ 7 , rr s ,
nidos, ‘Opeins Λαομένης, Γέλης Λυσιδίκης,
᾿Εντελίδης Μενιππίδος,5 ᾿Ανθίππης ᾿Ἱπποδρόμος,
Τελευταγόρας Εὐρυ..., Καπύλος" Ἵππωτος,5
Εὐβοίας "οΟλυμπος, Νίκης Νικόδρομος, ᾿Αργέλης
Κλεόλαος, ᾿Εξόλης ᾿Ερύθρας, Ἐξανθίδος Ὃ μόλιπ-
πος, Στρατονίκης Atpouos, Κελευστάνωρ᾽Ἴ φιδος.
Λαοθόης "Avtidos,’ ᾿Αντιόπης ὃ ᾿Αλόπιος, ᾿᾽Αστυ-
βίης Καλαμήτιδος,, Φυληίδος Τίγασις, Αἰσ-
χρηίδος Λευκώνης, ᾿Ανθείας. .., Εὐρυπύλης
᾿Αρχέδικος, Δυνάστης ’Epatods,” ᾿Ασωπτίδος ""

1 Θεσπίου Heyne, Westermann, Miiller, Bekker, Hercher,
Wagner: Θεστίου EA. See above, note on ii. 4. 9.

2 Εὐμήδης R: εὐμίδης A: Εὐμείδης Heyne.

8 "EvreAlSns Μενιππίδος C. Keil: στεντεδίδης μενιππίδης A.

4 Eipv..., Kawddos. The manuscripts (A) read εὐρυ-
κάπυλος. Commelinus conjectured Edpi«ns: Πύλος, which is
accepted by Heyne, Westermann, Miiller (conjecturing
IlvAns). Wagner conjectured Εὐρύτης.

5 ἵππωτος A: Ἱππότης Heyne: Ἱππόθοος Faber: lnrovs
Hercher. 6 “Ig:d0s Heyne: ἴφις A.

7 Ἄντιφος Heyne: “Avtidos A.

δ Αντιόπης Heyne: ᾿Αντιώπης A.

9 Καλαμήτιδος Heyne: κλααμήτιδος RR&C: κλαμήτιδος δ:
κάλης μήτιδος Commelinus; καλλιδημίδης Hercher.

10 'Eparovs Aegius: “Eparos A.
1 ’Agwridos Heyne: ᾿Ασωπίδης A.
272

THE LIBRARY, II. vu. 7-8

Hebe,1 by whom he had sons, Alexiares and
Anicetus.

And he had sons by the daughters of Thespius,’
to wit: by Procris he had Antileon and Hippeus
(for the eldest daughter bore twins); by Panope
he had Threpsippas; by Lyse he had Eumedes;
.... he had Creon; by Epilais he had Astyanax ;
by Certhe he had Iobes; by Eurybia he had Poly-
laus; by Patro he had Archemachus; by Meline
he had Laomedon ; by Clytippe he had Eurycapys ;
by Eubote he had Eurypylus; by Aglaia he had
Antiades ; by Chryseis he had Onesippus ; by Oria
he had Laomenes ; by Lysidice he had Teles; by
Menippis he had Entelides; by Anthippe he had
Hippodromus; by Eury .... he had Teleuta-
goras; by Hippo he had Capylus; by Euboea he
had Olympus; by Nice he had Nicodromus; by
Argele he had Cleolaus; by Exole he had Eurythras ;
by Xanthis he had Homolippus; by Stratonice he
had Atromus; by Iphis he had Celeustanor; by
Laothoe he had Antiphus; by Antiope he had Alo-
pius ; by Calametis he had Astybies; by Phyleis he
had Tigasis, by Aeschreis he had Leucones; by
Anthea....; by Eurypyle he had Archedicus; by
Erato he had Dynastes ; by Asopis he had Mentor ;

1 On the marriage of Hercules with Hebe, see Homer, Od.
xi. 602 sqq.; Hesiod, T'heog. 950 sqq.; Pindar, Nem. i. 69 (104)
sqq., x. 17 (30) sq., Isthm. iv. 59 (100); Euripides, Heracltdae,
915 sq.; Tzetzes, Schol. on Lycophron, 1349, 1350; Ovid,
Metamorph. ix. 400 842. According to Euripides (Heraclidae,
854 sqq.), at the battle which the Athenians fought with the
Argives in defence of the Heraclids, two stars were seen
shining brightly on the car of Iolaus, and the diviner inter-
preted them as Hercules and Hebe

2 A short list of the sons of Hercules is given by Hyginus,
Fab. 162. As to the daughters of Thespius, see above, ii. 4. 10.

273
VOL. I. T

APOLLODORUS

Μέντωρ, Hovns ᾿Αμήστριος, Τιφύσης Λυγκαῖος,
᾿Αλοκράτης Ὀλυμπούσης, ᾿Ελικωνίδος Φαλίας,
Ἡσυχείης Οἰστρόβλης,Σ Τερψικράτης Evpuorns,
᾿Ελαχείας Βουλεύς, ᾿Αντίμαχος Νικίππης, άτ-
ροκλος Πυρίππης, Νῆφος Πραξιθέας, Λυσίππης
᾿Εράσιππος, Λυκοῦργος " Τοξικράτης, Βουκόλος
Μάρσης, Λεύκιππος ὐρυτέλης, Ἱπποκράτης
Ἵππόξζξυγος. οὗτοι μὲν ἐκ τῶν Θεσπίου " θυγα-
τέρων, ἐκ δὲ τῶν ἄλλων, Δηιανείρας «μὲν; 7 τῆς
Οἰνέως Ὕλλος Κτήσιππος Τληνὸς ᾿Ονείτης,8 ἐκ
Μεγάρας δὲ τῆς Κρέοντος Θηρίμαχος Δηικόων
Κρεοντιάδης, ἐξ ᾿Ομφάλης δὲ ᾿Αγέλαος, ὅθεν καὶ
τὸ Κροίσου γένος. Χαλκιόπης «δὲ; 15 τῆς Εὐρυ-

1 Λυγκαῖος A, Westermann: Λυγκεὺς Heyne, Miiller,
Bekker, Hercher.

2 Οἰστρόβλης L. Dindorf: οἰστρέβλης A.

3 Ἑὐρύωψ Heyne, Miiller. :

4 *EAaxelas Heyne, Bekker: édevxeias A, Westermann,
Miiller: Aoxfas Hercher.

5 Λυκοῦργος Hercher, Wagner. The MSS. (A) add λύκιος,
which Heyne proposed to omit. Westermann reads Λυκοῦρ-
γος, Λύκιος Τοξικράτης, supposing that the name of Lycurgus’s
mother is lost, and that Lycius was the son of oxicrate.
Miiller edits the passage similarly. Bekker brackets
Δύκιος.

8 Θεσπκίου Aegius, Heyne, Westermann, Miiller, Bekker,
Hercher, Wagner: θεστίου A. 7 μὲν inserted by Heyne.

8 TAnvds ’Oveirns Gale: yAnntsovelrns A: Γληνεὺς ‘O8lrns
Diodorus Siculus, iv. 37. 1.

® Κροίσον Aegius: xpnolov A. 9 δὲ inserted by Hercher.

1 Compare Diodorus Siculus, iv. 37. 1.
2 Compare ii. 4. 11; Scholiast on Homer, Od. xi. 269, who
agrees with Apollodorus as to the names of the children

274

THE LIBRARY, IT. vir. ὃ

by Eone he had Amestrius ; by Tiphyse he had Lyn-
caeus ; by Olympusa he had Halocrates; by Helico-
nis he had Phalias; by Hesychia he had Oestrobles;
by Terpsicrate he had Euryopes; by Elachia he had
Buleus; by Nicippe he had Antimachus; by Pyrippe
he had Patroclus; by Praxithea he had Nephus; by
Lysippe he had Erasippus; by Toxicrate he had Ly-
curgus ; by Marse he had Bucolus; by Eurytele he
had Leucippus ; by Hippocrate he had Hippozygus.
‘These he had by the daughters of Thespius. And
he had sons by other women: by Deianira, daughter
of Oeneus, he had Hyl}lus, Ctesippus, Glenus and
Onites ;! by Megara, daughter of Creon, he had
Therimachus, Deicoén, and Creontiades;? by Om-
phale he had Agelaus,? from whom the family of
Croesus was descended ;* by Chalciope, daughter

whom Hercules had by Megara. But other writers gave
different lists. Dinias the Argive, for example, gave the
three names mentioned by Apollodorus, but added to them
Deion. See the Scholiast on Pindar, Isthm. v. 61 (104).

3 Diodorus Siculus (iv. 31.8) and Ovid (Heroides, ix. 53 8q.)
oo Lamus as the name of the son whom Omphale bore to

ercules.

+ According to Herodotus (i. 7) the dynasty which preceded
that of Croesus on the throne of Sardes traced their descent
from Alcaeus, the son of Hercules by a slave girl. It is a
curious coincidence that Croesus, like his predecessor or an-
cestor Hercules, is said to have attempted to burn himself on a
pyre when the Persians captured Sardes. See Bacchylides, iii.
24-62. The tradition is supported by the representation of
the scene on a red-figured vase, which may have been painted
about forty years after the capture of Sardes and the death
or captivity of Croesus. See Baumeister, Denkmdler des
klassischen Altertums, ii. 796, fig. 860. Compare Adonis,
Attis, Osiris, 3rd ed. i. 174 sgqg. The Hercules whom Greek
tradition associated with Omphale was probably an Oriental
deity identical with the Sandan of Tarsus. See Adonis, Attis,
Osiris, i. 124 sqq.

275
T 2 .

APOLLODORUS

πύλου Θετταλός, ᾿πικάστης τῆς Δὐγέου 3 Θεσ-
τάλος, Παρθενόπης τῆς Στυμφάλου Εὐήρης, Abyns
τῆς ᾿Αλεοῦ Τήλεφος, ᾿Αστυόχης τῆς Φύλαντος
Τληπόλεμος, ᾿Αστυδαμείας τῆς ᾿Αμύντορος Κτή-
σιίππος, Αὐτονόης τῆς Πειρέως Παλαίμων.

VIII. Μεταστάντος δὲ ρακλέους εἰς θεοὺς οἱ
παῖδες αὐτοῦ φυγόντες Ἐὐρυσθέα πρὸς Κήυκα
παρεγένοντο. ὡς δὲ ἐκείνους ἐκδιδόναι λέγοντος
Εὐρυσθέως καὶ πόλεμον ἀπειλοῦντος ἐδεδοίκεσαν,
Τραχῖνα καταλιπόντες διὰ τῆς ᾿Ελλάδος ἔφυγον.
διωκόμενοι δὲ ἦλθον εἰς ᾿Αθήνας, καὶ καθεσθέντες
ἐπὶ τὸν ἐλέου βωμὸν ἠξίουν βοηθεῖσθαι. ᾿Αθηναῖοι
δὲ οὐκ ἐκδιδόντες αὐτοὺς πρὸς τὸν Εὐρυσθέα
πόλεμον ὑπέστησαν, καὶ τοὺς μὲν παῖδας αὐτοῦ
᾿Αλέξανδρον ᾿Ιφιμέδοντα Εὐρύβιον Μέντορα Πε-
ριμήδην ἀ ἀπέκτειναν' αὐτὸν δὲ Εὐρυσθέα φεύγοντα
ἐφ᾽ ἅρματος καὶ πέτρας ἤδη παριππεύοντα Σκει-

1 Εὐρυπύλου Aegius : Εὐρυπύλης A.
“ Αὐγέον Heyne: αἰγέον A.

1 See above, ii. 7. 4, and below, iii. 9. 1.

2 See above, ii. 7. 6.

3 Ceyx, king of Trachis, who had given shelter and hospi-
tality to Hercules. See above, ii. 7.7. Compare Diodorus
Siculus, iv. 57, who agrees with Apollodorus as to the threats
of Eurystheus and the consequent flight of the children of
Hercules from Trachis to Athens. According to Hecataeus,
quoted by Longinus (De sublunitate, 27), king Ceyx ordered
them out of the country, pleading his ‘powerlessness to protect
them. Compare Pausanias, i. 32. 6.

* Compare Scholiast on Aristophanes, Knights, 1151, who
mentions that the Heraclids took refuge at the altar of Mercy.
As to the altar of Mercy see below, iii-7.1 note. Apollodorus
has omitted a famous episode in the war which the Athenians
waged with the Argives in defence of the children of Hercules.
An oracle having declared that victory would rest with the

276

THE LIBRARY, II. vu. 8—vin. 1

of Eurypylus, he had Thettalus; by Epicaste, daugh -
ter of Augeas, he had Thestalus; by Parthenope,
daughter of Stymphalus, he had Everes; by Auge,
daughter of Aleus, he had Telephus ;1 by Astyoche,
daughter of Phylas, he had Tlepolemus;? by Asty-
damia, daughter of Amyntor, he had Ctesippus; by
Autonoe, daughter of Pireus, he had Palaemon.
VIII. When Hercules had been translated to the
gods, his sons fled from Eurystheus and came to
Ceyx.® But when Eurystheus demanded their sur-
render and threatened war, they were afraid, and,
quitting Trachis, fled through Greece. Being pur-
sued, they came to Athens, and sitting down on the
altar of Mercy, claimed protection.‘ Refusing to
surrender them, the Athenians bore the brunt of
war with Eurystheus, and slew his sons, Alexander,
Iphimedon, Eurybius, Mentor and Perimedes. Eury-
stheus himself fled in a chariot, but was pursued and
slain by Hyllus just as he was driving past the

Athenians if a high-born maiden were sacrificed to Perse-
phone, a voluntary victim was found in the person of Macaria,
daughter of Hercules, who gave herself freely to die for
Athens. See Euripides, Heraclidae, 406 sqq., 488 sqq.; Pau-
sanias, i. 32. 6; Zenobius, Cent. ii. 61; Timaeus, Lexicon,
8.0. BdAA’ εἰς μακαρίαν ; Scholiast on Plato, Hippias Major,
Ρ. 293 a; Scholiast on Aristophanes, l.c. The protection
afforded by Athens to the suppliant Heraclids was a subject
of patriotic pride to the Athenians. See Lysias, ii. 11-16;
Isocrates, Panegyric, 15 and 16. The story was told by
Pherecydes, who represented Demophon, son of Theseus, as
the protector of the Heraclids at Athens. See Antoninus
Liberalis, Transform. 33. In this he may have been followed
by Euripides, who in his play on the ae τὸν introduces
Demophon as king of Athens and champion of the Heraclids
(Heraclidae, 111 sqq.). But, according to Pausanias (i. 32. 6),
it was not Demophon but his father Theseus who received
the refugees and declined to surrender them to Eurystheus.

277

APOLLODORUS

povidas! κτείνει διώξας Ὕλλος, καὶ τὴν κεφαλὴν
ἀποτεμὼν ᾿Αλκμήνῃ δίδωσιν: ἡ δὲ κερκίσι τοὺς
ὀφθαλμοὺς ἐξώρυξεν αὐτοῦ.

1 Σκειρωνίδας EK: χειρονίδας A.

1 Traditions varied concerning the death and burial of
Eurystheus. Diodorus Siculus (iv. 57. 6), in agreement with
Apollodorus, says that all the sons of Eurystheus were slain
in the battle, and that the king himeelf, fleeing in his chariot,
was killed by Hyllus, son of Hercules. According to Pausa-
nias (i. 44. 9), the tomb of Eurystheus was near the Scironian
Rocks, where he had been killed by Iolaus (not Hyllus) as he
was fleeing home after the battle. According to Euripides,
he was captured by Iolaus at the Scironian Rocks and carried
a prisoner to Alcmena, who ordered him to execution,
although the Athenians interceded for his life ; and his body
was buried before the sanctuary of Athena at Pallene, an
Attic township situated between Athens and Marathon. See
Euripides, Heraclidae, 843 sqq., 928 sqq., 1030 sqq. According
to Strabo (viii. 6. 19, p. 377), Eurystheus marched against
the Heraclids and Iolaus at Marathon ; he fell in the battle,
and his body was buried at Gargettus, but his head was cut
off and buried separately in Tricorythus, under the high road,
at the spring Macaria, and the place was hence called ‘‘ the
Head of Eurystheus.” Thus Strabo lays the scene of the
battle and of the death of Eurystheus at Marathon. From
Pausanias (i. 32. 6) we know that the spring Macaria, named
after the heroine who sacrificed herself to gain the victory
for the Heraclids, was at Marathon. The name seems to
have been applied to the powerful subterranean springs
which form a great marsh at the northern end of the plain of
Marathon. The ancient high road, under which the head
of Eurystheus was buried, and of which traces existed down
to modern times, here ran between the marsh on the one
hand and the steep slope of the mountain on the other. At
the northern end of the narrow defile thus formed by the
marsh and the mountain stands the modern village of Kato-
Souli, which is proved by inscriptions to have occupied the
site of the ancient Tricorythus. See W. M. Leake, The Dems
of Athens, 2nd ed. (London, 1841), pp. 95 sg., and my com-
mentary on Pausanias, vol. ii. pp. 139, 439 sq. But Pallene,

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THE LIBRARY, II. vin. 1

Scironian cliffs ; and Hyllus cut off his head and gave
it to Alemena; and she gouged out his eyes with
weaving-pins.!

at or near which, according to Euripides, the body of
Eurystheus was buried, lay sume eighteen miles or so awa

at the northern foot of Mount Hymettus, in the gap which
divides the high and steep mountains of Pentelicus and
Hymettus from each other. That gap, forming the only
gateway into the plain of Athens from the north-east, was
strategically very important, and hence was naturally the
scene of various battles, legendary or historical. Gargettus,
where, according to Strabo, confirmed by Hesychius and
Stephanus Byzantius (8.0. Tapynrrés), the headless trunk of
Kurystheus was interred, seems to have lain on the opposite
side of the gap, near the foot of Pentelicus, where a small
modern village, Garito, apparently preserves the ancient name.
See W. M. Leake, op. cat. pp. 26 sqq., 44-47 ; Karten von
Athika, Hrléuternder Text, Heft 11. von A. Milchhoefer
(Berlin, 1883), pp. 35 (who differs as to the site of Gargettus) ;
Guides-J oanne, Gréce, par B. Haussoullier, i. (Paris, 1896), pp.
204 sq. Thus the statements of Euripides and Strabo about
the place where the body of Eurystheus was buried may be
reconciled if we suppose that it was interred at Gargettus
facing over against Pallene, which lay on the opposite or
southern side of the gap between Pentelicus and Hymettus.
For the battles said to have been fought at various times in
this important pass, see Herodotus, i. 62 sq.; Aristotle, Con-
stitution of Athens, 15, with Sir J. E. Sandys’s note; Plu-
tarch, Theseus, 13; Scholiast on Euripides, Hippolytus, 35.

The statement of Apollodorus that Hyllus killed Eury-
stheus and brought his head to Alemena, who gouged out his
eyes with weaving-pins, is repeated by Zenobius (Cent. ii. 61),
who probably here, as so often, simply copied our author
without acknowledgment. According to Pindar (Pyth. ix.
79 (137) sqq., with the Scholia), the slayer of Eurystheus was
not Hyllus but Iolaus; and this seems to have been the
common tradition.

Can we explain the curious tradition that the severed head
and body of the foeman Eurystheus were buried separately
many miles apart, and both of them in passes strategically
important? According to Euripides (Heraclidae, 1026 sqq.),

279

2

APOLLODORUS

᾿Απολομένου δὲ Εὐρυσθέως ἐπὶ Πελοπόννησον
ἦλθον οἱ ᾿Ηρακλεῖδαι, καὶ πάσας εἷλον τὰς πόλεις.
ἐνιαυτοῦ δὲ αὐτοῖς ἐν τῇ καθόδῳ διαγενομένου

Eurystheus, before being killed by the order of Alcmena,
announced to the Athenians that, in gratitude for their
merciful, though fruitless, intercession with Alcmena, he
would still, after his death, lying beneath the sod, be a friend
and saviour to Athens, but a stern foe to the descendants of
the Heraclids—that is, to the Argives and Spartans, both of
whom traced the blood of their kings to Hercules. Further,
he bade the Athenians not to pour libations or shed blood on
his grave, for even without such offerings he would in death
benefit them and injure their enemies, whom he would drive
home, defeated, from the borders of Attica. From this it
would seem that the ghost of Eurystheus was supposed to
gue Attica against invasion ; hence we can understand why

is body should be divided in two and the severed parts
buried in different passes by which enemies might march
into the country, because in this way the ghost might
reasonably be expected to do double duty as a sentinel or
spiritual outpost in two important places at the same time.
Similarly the dead Oedipus in his grave at Athens was
believed to protect the country and ensure its welfare. See
Sophocles, Oedipus Coloneus, 576 sqq., 1518-1534, 1760-1765 ;
Aristides, Or. xlvi. vol. ii. p. 230, ed. G. Dindorf. So Orestes,
in gratitude for his acquittal at Athens, is represented by
Aeschylus as promising that even when he is in his grave he
will prevent any Argive leader from marching against Attica.
See Aeschylus, Humenides, 732 (762) sqqg. And Euripides
makes Hector declare that the foreigners who had fought in
defence of Troy were ‘‘no small security to the city” even
when ‘‘they had fallen and were lying in their heaped-up
graves.” See Euripides, Rhesus, 413-415. These examples
show that in the opinion of the Greeks the ghosts even of
foreigners could serve as guardian spirits of a country to
which they were attached by ties of gratitude or affection ;
for in each of the cases I have cited the dead man who was
thought to protect either Attica or Troy was a stranger from
a strange land. Some of the Scythians in antiquity used to
cut off the heads of their enemies and stick them on poles

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After Eurystheus had perished, the Heraclids
came to attack Peloponnese and they captured all
the cities.| When a year had elapsed from their

over the chimneys of their houses, where the skulls were
supposed to act as watchmen or guardians, perhaps by
repelling any foul fiends that might attempt to enter the
dwelling by coming down the chimney. See Herodotus,
iv. 103. So tribes in Borneo, who make a practice of cutting
off the heads of their enemies and garnishing their houses
with these trophies, imagine that they can propitiate the
spirits of their dead foes and convert them into friends and
protectors by addressing the skulls in endearing language and
offering them food. See Spirits of the Corn and of the Wild,
i. 294 sqq. The references in Greek legend to men who habitu-
ally relieved strangers of their heads, which they added to
their collection of skulls, may point to the former existence
among the Greeks of a practice of collecting human skulls for
the purpose of securing the ghostly protection of their late
owners. See notes on ii. 5. 11 (Antaeus), ii. 7. 7 (Cycnus).
ar τρὰὺ Epitome, ii. 5 (Oenomaus) ; note on i. 7. 8 (Evenus).

1 For the first attempted invasion of the Peloponnese by
the Heraclids or sons of Hercules, see Diodorus Siculus, iv.
58. 1-4. The invasion is commonly spoken of as a return,
because, though their father Hercules had been born at
Thebes in Boeotia, he regarded Mycenae and Tiryns, the
kingdom of his forefathers, as his true home. The word
(κάθοδος) here employed by Apollodorus is regularly applied
by Greek writers to the return of exiles from banishment,
and in particular to the return of the Heraclids. See, for
example, Strabo, viii. 3. 30, p. 354, viii. 4. 1, p. 359, viii. 5. 5,
p. 365, viii. 6. 10, p. 372, vili. 7.1, p. 383, viii. 8. 5, p. 389,
ix. 1. 7, p. 392, x. 2.6, p. 451, xiii. 1.3, p. 582, xiv. 2.6, p. 653 :
Pausanias, iv. 3. 3, v. 6. 8. The corresponding verbs, κατέρ-
χεσθαι, "" to return from exile,” and κατάγειν, ‘to bring back
from exile,” are both used by Apollodorus in these senses.
See ii. 7. 2 and 3, ii. 8. 2 and 5, iii. 10. 5. The final return
of the Heraclids, in conjunction with the Dorians, to the
Peloponnese is dated by Thucydides (i. 12. 3) in the eightieth
yenr after the capture of Troy; according to Pausanias
(iv. 3. 3), it occurred two generations after that event, which
tallies fairly with the estimate of Thucydides. Velleius

281

ies aia a

APOLLODORUS

φθορὰ; πᾶσαν Πελοπόννησον κατέσχε, καὶ ταύτην
γενέσθαι χρησμὸς διὰ τοὺς Ἡρακλείδας ἐδήλου"
πρὸ γὰρ τοῦ δέοντος αὐτοὺς κατελθεῖν. ὅθεν ἀπο-
λιπόντες Πελοπόννησον ἀνεχώρησαν 5 εἰς Μαρα-
θῶνα κἀκεῖ κατῴκουν. Τληπόλεμος οὖν κτείνας
οὐχ ἑκὼν Λικύμνιον (τῇ βακτηρίᾳ γὰρ αὐτοῦ
θεράποντα ὃ πλήσσοντος ὑπέδραμε) πρὶν ἐξελθεῖν
αὐτοὺς ἐκ ἸΠελοποννήσου, φεύγων pet’ οὐκ
ὀλίγων ἧκεν εἰς “Ῥόδον, κἀκεῖ κατῴκει. “TrXos δὲ
τὴν μὲν Ἰόλην κατὰ τὰς τοῦ πατρὸς ἐντολὰς ὃ
ἔγημε, τὴν δὲ κάθοδον ἐζήτει τοῖς Ἡρακλείδαις
κατεργάσασθαι. διὸ παραγενόμενος εἰς Δελφοὺς
ἐπυνθάνετο πῶς ἂν κατέλθοιεν. ὁ δὲ θεὸς ἔφησε ®
περιμείναντας τὸν τρίτον καρπὸν κατέρχεσθαι.
νομίσας δὲ Υλλος τρίτον καρπὸν λέγεσθαι τὴν
τριετίαν, τοσοῦτον περιμείνας χρόνον σὺν τῷ
στρατῷ κατῇει... τοῦ Ἡρακλέους ἴ ἐπὶ ΠΕελο-
πόννησον, Τισαμενοῦ τοῦ ᾽Ορέστου βασιλεύοντος

1 διαγενομένου φθορὰ Wagner : γενομένου φθορὰ E: γενομένης
φθορᾶς Α.

2 ἀνεχώρησαν ERR®, O in margin: ἦλθον BC.

3 θεράποντα Faber: θεραπεύοντα A.

ὁ αὐτοὺς Heyne: αὐτὸν A.

5 ras... ἐντολὰς R: ἐντολὴν A.
6 ἔφησε A: ἔχρησε Mendelssohn.
7 κατήει. .. τοῦ Ἡρακλέους. The lacuna was indicated by

Heyne. Faber proposed to read κατῆγε τοὺς Ἡρακλέους.
See the exegetical note.

Paterculus (i. 2. 1) agrees with Thucydides as to the date,
and adds for our further satisfaction that the return took
place one hundred and twenty years after Hercules had been
promoted to the rank of deity.

1 Diodorus Siculus says nothing of this return of the
Heraclids to Attica after the plague, but he records (iv. ὅδ. 8

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THE LIBRARY, II. vir. 2

return, a plague visited the whole of Peloponnese ;
and an oracle declared that this happened on account
of the Heraclids, because they had returned before
the proper time. Hence they quitted Peloponnese
and retired to Marathon and dwelt there.’ Now
before they came out of Peloponnese, Tlepolemus
had_ killed Licymnius inadvertently; for while
he was beating a servant with his stick Licymnius
ran in between ; so he fled with not a few, and came
to Rhodes, and dwelt there.2— But Hyllus married
Iole according to his father’s commands, and sought
to effect the return of the Heraclids. So he went
to Delphi and inquired how they should return;
and the god said that they should await the third crop
before returning. But Hyllus supposed that the
third crop signified three years; and having waited
that time he returned with his army?. . . of
Hercules to Peloponnese, when Tisamenus, son of

sq.) that, after their defeat and the death of Hyllus at the
Isthmus, they retired to Tricorythus and stayed there for
fifty years. We have seen (above, p. 278, note on ii.
8. 1) that Tricorythus was situated at the northern end of
the plain of Marathon.

3 For the homicide and exile of Tlepolemus, see Homer,
Il, ii. 653-670, with the Scholiast on 662 ; Pindar, Olymp. vii.
27 (50) sqq.; Strabo, xiv. 2. 6, p. 653 ; Diodorus Siculus, iv. 58.
7 eq. According to Pindar, the homicide was apparently not
accidental, but committed in a fit of anger with a staff of
olive- wood.

58 He was met by a Peloponnesian army at the Isthmus of
Corinth and there defeated and slain in single combat by
. Echemus, king of Tegea. Then, in virtue of a treaty which
they had concluded with their adversaries, the Heraclids
retreated to Attica and did not attempt the invasion of
Peloponnese again for fifty years. See Diodorus Siculus, iv.
58.1-5; Pausanias, viii. 5.1. These events may have been
recorded by Apollodorus in the lacuna which follows.

283

APOLLODORUS

Πελοποννησίων. καὶ γενομένης πάλιν μάχης νικ-
a 3
ὥσι Πελοποννήσιοι καὶ ᾿Αριστόμαχος θνήσκει.
ἐπεὶ δὲ ἠνδρώθησαν οἱ [Κλεοδαίου] παῖδες,
ἐχρῶντο περὶ καθόδου. τοῦ θεοῦ δὲ εἰπόντος ὅ τι
καὶ τὸ πρότερον, Τήμενος ἡτιᾶτο λέγων τούτῳ
θέ 9 ϑ A e δὲ θ Ν > 2λ, “A
πεισθέντας 35 ἀτυχῆσαι. ὁ εὸς ἀνεῖλε τῶν
ἀτυχημάτων αὐτοὺς αἰτίους εἶναι τοὺς γὰρ χρη-
\ ἢ “ , \ 2 a 3 \
σμοὺς ov συμβάλλειν. λέγειν yap ov γῆς ἀλλὰ
γενεᾶς καρπὸν τρίτον, καὶ στενυγρὰν τὴν εὐρυ-
γάστορα, δεξιὰν κατὰ τὸν ᾿Ισθμὸν ἔχοντι τὴν
θάλασσαν.) ταῦτα Τήμενος ἀκούσας ἡτοίμαξε τὸν

1 Κλεοδαίον Gale, bracketed by Westermann and Miiller,
but not by Bekker, Hercher, and Wagner: κλεολάου A.
We should perhaps read ᾿Αριστομάχου.

2 πεισθέντας conjectured by Commelinus, preferred by
Gale; πεισθέντα Heyne, Westermann, Miiller, Bekker,
Hercher, apparently following the MSS. Wagner's note
πεισθέντας A seems to be a mistake for πεισθέντα A.

3 στενυγρὰν Thy εὐρυγάστορα, δεξιὰν κατὰ τὸν ᾿Ισθμὸν ἔχοντι
τὴν θάλασσαν Heyne, Bekker, Hercher: στενυγρὸν τὸν τὴν
εὐρυγάστορα δεξιὰν κατὰ τὸν ᾿Ισθμὸν ἔχοντα τὴν θάλασσαν Wag-
ner, which I cannot construe.

1 Pausanias at first dated the return of the Heraclids in
the reign of this king (ii. 18. 7, iii. 1. 5; compare iv. 3. 3),
but he afterwards retracted this opinion (viii. 5. 1).

2 This Aristomachus was a son of Cleodaeus (Pausanias, ii.
7. 6), who was a son of Hyllus (Pausanias, iii. 15. 10), who
was a son of Hercules (Pausanias, i. 35. 8). Aristomachus
was the father of Aristodemus, Temenus, and Cresphontes
(Pausanias, ii. 18. 7, viii. 5. 6), of whom Temenus and
Cresphontes led the Heraclids and Dorians in their final
invasion and conquest of Peloponnese (Pausanias, ii. 18. 7,
v. 3. 5 84.. v. 4. 1, viii. 5. 6, x. 38. 10). Compare Herodotus,
vi. 52, who indicates the descent of Aristodemus from Her-
cules concisely by speaking of ‘‘ Aristodemus, the son of

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Orestes, was reigning over the Peloponnesians.! And
in another battle the Peloponnesians were victorious,
and Aristomachus? was slain. But when the sons
of Cleodaeus® were grown to man’s estate, they
inquired of the oracle concerning their return. And
the god having given the same answer as before,
Temenus blamed him, saying that when they had
obeyed the oracle they had been unfortunate. But
the god retorted that they were themselves to blame
for their misfortunes, for they did not understand the
oracles, seeing that by “the third crop” he meant,
not a crop of the earth, but a crop of a generation,
and that by the narrows he meant the broad-bellied
sea on the right of the Isthmus. On hearing that,

Aristomachus, the son of Cleodaeus, the son of Hyllus.” Thus,
according to the traditional genealogy, the conquerors of the
Peloponnese were great-great-grandsons of Hercules. With
regard to Aristomachus, the father of the conquerors, Pausa-
nias says (ii. 7. 6) that he missed his chance of returning to
Peloponnese through mistaking the meaning of the oracle.
The reference seems to be to the oracle about ‘‘ the narrows,”’
which is reported by Apollodorus (see below, note 4).

3 As Heyne pointed out, the name Cleodaeus here is
almost certainly wrong, whether we suppose the mistake to
have been made by Apollodorus himself or by a copyist. For
Cleodaeus was the father of Aristomachus, whose death in
battle Apollodorus has just recorded ; and, as the sequel
clearly proves, the reference is here not to the brothers but
to the sons of Aristomachus, namely, Temenus and Cres-
phontes, the conquerors of the Peloponnese. Compare the
preceding note.

* The oracle was recorded and derided by the cynical
philosopher Oenomaus, who, having been deceived by what
purported to be a revelation of the deity, made it his business
to expose the whole oracular machinery to the ridicule and
contempt of the public. This he did in a work entitled On
Oracles, or the Exposure of Quacks, of which Eusebius has
preserved some extracts. From one of these (Eusebius,

285

APOLLODORUS

στρατόν, καὶ ναῦς ἐπήξατο τῆς Λοκρίδος ἔνθα
νῦν ἀπ᾽ ἐκείνου ὁ τόπος Ναύπακτος λέγεται. ἐκεῖ
δ᾽ ὄντος τοῦ στρατεύματος ᾿Αριστόδημος κεραυ-
νωθεὶς ἀπέθανε, παῖδας καταλιπὼν ἐξ 'Apyeias
τῆς Αὐτεσίωνος διδύμους, Εὐρυσθένη καὶ Προκλέα.
συνέβη δὲ καὶ τὸν στρατὸν ἐν Ναυπάκτῳ συμ-
φορᾷ περιπεσεῖν. ἐφάνη γὰρ αὐτοῖς μάντις χρη-
σμοὺς λέγων καὶ ἐνθεάζων, ὃν ἐνόμισαν μώγον
εἶναι ἐπὶ λύμῃ τοῦ στρατοῦ πρὸς Πελοποννησίων
ἀπεσταλμένον. τοῦτον βαλὼν ἀκοντίῳ ᾿Ἱππότης ὁ
Φύλαντος τοῦ ᾿Αντιόχου τοῦ Ηρακλέους τυχὼν
ἀπέκτεινεν. οὕτως δὲ γενομένου τούτου τὸ μὲν
ναυτικὸν διαφθαρεισῶν τῶν νεῶν ἀπώλετο, τὸ δὲ
πεζὸν ἠτύχησε λιμῷ, καὶ διελύθη τὸ στράτευμα.
χρωμένου δὲ περὶ τῆς συμφορᾶς Τημένου, καὶ
τοῦ θεοῦ διὰ τοῦ μάντεως γενέσθαι ταῦτα
λέγοντος, καὶ κελεύοντος φυγαδεῦσαι δέκα ἔτη τὸν
ἀνελόντα καὶ χρήσασθαι ἡγεμόνι τῷ τριοφθάλμῳ,
τὸν μὲν Ἱππότην ἐφυγάδευσαν, τὸν δὲ τριόφθαλ-
1 ἐπήξατο Aegius: ἐπάσσετο A.

Praeparatio Evangelii, v. 20) we learn that when Aristoma-
chus applied to the oracle, he was answered, ‘‘ The gods
declare victory to thee by the way of the narrows ” (Nixny σοι
φαίνουσι θεοὶ δι᾿ ὁδοῖο στενύγρων). This the inquirer understood
to mean ‘‘by the Isthmus of Corinth,” and on that under-
standing the Heraclids attempted to enter Peloponnese by
the Isthmus, but were defeated. Being taxed with deception,
the god explained that when he said ‘‘ the narrows” he really
meant ‘‘the broads,” that is, the sea at the mouth of the
Gulf of Corinth. Compare K. O. Miiller, Die Dorier?, i. 58 sq.,
who would restore the ‘‘retort courteous ” of the oracle in
two iambic lines as follows :—

γενεᾶς γάρ, οὐ γῆς καρπὸν ἐξεῖπον τρίτον

καὶ τὴν στενυγρὰν αὖ τὸν εὐρυγάστορα

- ἔχοντα κατὰ τὸν ᾿Ισθμὸν δεξιάν.

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THE LIBRARY, II. vin. 2-3

Temenus made ready the army and built ships in
Locris where the place is now named Naupactus
from that. While the army was there, Aristo-
demus was killed by a thunderbolt,? leaving twin
sons, Eurysthenes and Procles, by Argia, daughter of
Autesion.2 And it chanced that a calamity also
befell the army at Naupactus. For there appeared to
them a soothsayer reciting oracles in a fine frenzy,
whom they took for a magician sent by the Pelopon-
nesians to be the ruin of the army. So Hippotes,
son of Phylas, son of Antiochus, son of Hercules,
threw a javelin at him, and hit and killed him.4
In consequence of that, the naval force perished
with the destruction of the fleet, and the land force
suffered from famine, and the army disbanded.
When Temenus inquired of the oracle concerning
this calamity, the god said that these things were
done by the soothsayer® and he ordered him to
banish the slayer for ten years and to take for his
guide the Three-eyed One. So they banished Hip-
potes, and sought for the Three-Eyed One.® And

} Naupactus means ‘‘ship-built.” Compare Strabo, ix. 4.7;
Pausanias, iv. 26.1, x. 38. 10.

2 Aristodemus was a son of Aristomachus and brother of
Temenus and Cresphontes, the conquerors of the Peloponnese
(Pausanias, ii. 18. 7). Some said te was shot by Apollo at
Delphi for not consulting the oracle, but others said he was
murdered by the children of Pylades and Electra (Pausanias,
iii. 1.6). Apollodorus clearly adopts the former of these two
accounts ; the rationalistic Pausanias preferred the latter.

3 Compare Herodotus, vi. 52.

4 The soothsayer was Carnus, an Acarnanian ; the Dorians
continued to propitiate the soul of the murdered seer after
his death. See Pausanias, iii. 13. 4; Conon, Narrationes,
26 ; Scholiast on Theocritus, v. 83.

5 That is, by the angry spirit of the murdered man.

6 With this and what follows compare Pausanias, v. 3. 5 δᾳ.;
Suidas, 3.v. Τριόφθαλμος ; and as to Oxylus, compare Strabo,
viii. 3. 33, p. 357. Pausanias calls Oxylus the son of Haemon.

287

APOLLODORUS

μον ἐζήτουν. καὶ περιτυγχάνουσιν ᾿Οξύλῳ τῷ
᾿Ανδραίμονος, ἐφ᾽ ἵππου καθημένῳ! μονοφθάλμου
(τὸν γὰρ ἕτερον τῶν ὀφθαλμῶν ἐκκέκοπτο ὃ τόξῳ).
ἐπὶ φόνῳ γὰρ οὗτος φυγὼν εἰς Ἦλιν, ἐκεῖθεν εἰς
Αἰτωλίαν ἐνιαυτοῦ διελθόντος ἐπανήρχετο. συμ-
βαλόντες οὖν τὸν χρησμόν, τοῦτον ἡγεμόνα
ποιοῦνται. καὶ συμβαλόντες τοῖς πολεμίοις καὶ
τῷ πεζῷ καὶ τῷ ναυτικῷ προτεροῦσι στρατῷ, καὶ
Τισαμενὸν κτείνουσι τὸν ᾿Ορέστου. θνήσκουσι δὲ
συμμαχοῦντες αὐτοῖς οἱ Αὐγιμίου παῖδες, Πάμ-
φυλος καὶ Δύμας.

Ἐπειδὴ «δὲ» ἐκράτησαν Πελοποννήσου, τρεῖς
ἱδρύσαντο βωμοὺς πατρῴου Διός, καὶ ἐπὶ τούτων
ἔθυσαν, καὶ ἐκληροῦντο τὰς πόλεις. πρώτη μὲν
οὖν λῆξις “Apyos, δευτέρα «δὲ Λακεδαίμων,
τρίτη δὲ Μεσσήνη. κομισάντων δὲ ὑδρίαν ὕδατος,
ἔδοξε ψῆφον βαλεῖν ἕκαστον. Τήμενος οὖν καὶ
οἱ ᾿Αριστοδήμου παῖδες ἸἹΙροκλῆς καὶ Εὐρυσθένης
ἔβαλον λίθους, Κρεσφόντης δὲ βουλόμενος Μεσ-
σήνην λαχεῖν γῆς ἐνέβαλε βῶλον. ταύτης δὲ
διαλυθείσης ἔδει τοὺς δύο κλήρους ἀναφανῆναι.
ἑλκυσθείσης δὲ πρώτης * μὲν τῆς Τημένου, δευτέρας
δὲ τῆς τῶν ᾿Αριστοδήμον παίδων, Μεσσήνην

1 καθημένῳ Aegius: καθημένου A.

2 μονοφθάλμου, Frazer (compare Pausanias, v. 3.5; Suidas,
8.υ. ΤριόφθαλμοΞ) ; μονοφθάλμῳ Wagner and previous editors,
following apparently the MSS.

δ᾽ ἐκκέκοπτο Gale, Heyne, for ἐκέκοπτο: ἐξεκέκοπτο Hercher.
But on the omission of the augment, see Jelf, Greek Gram-
mar *, i. 169, Obs. 4. 4 πρώτης Aegius: πρώτου A.

288

THE LIBRARY, II. vin. 3-4

they chanced to light on Oxylus, son of Andraemon, a
man sitting on a one-eyed horse (its other eye having
been knocked out with an arrow); for he had fled to
Elis on account of a murder, and was now returning
from there to Aetolia after the lapse of a year.!
So guessing the purport of the oracle, they made
him their guide. And having engaged the enemy
they got the better of him both by land and sea,
and slew Tisamenus, son of Orestes.? Their allies,
Pamphylus and Dymas, the sons of Aegimius, also
fell in the fight.

When they had made themselves masters of Pelo-
ponnese, they set up three altars of Paternal Zeus,
and sacrificed upon them, and cast lots for the
cities, So the first drawing was for Argos, the second
for Lacedaemon, and the third for Messene. And
they brought a pitcher of water, and resolved that
each should cast in a lot. Now Temenus and the
two sons of Aristodemus, Procles and Eurysthenes,
threw stones; But Cresphontes, wishing to have
Messene allotted to him, threw in a clod of earth.
As the clod was dissolved in the water, it could not be
but that the other two lots should turn up. The lot
of Temenus having been drawn first, and that of
the sons of Aristodemus second, Cresphontes got

1 The homicide is said to have been accidental ; according
to one account, the victim was the homicide’s brother. See
Pausanias, v. 3.7. As to the banishment of a murderer for
a year, see note on ii. 5. 11.

2 Pausanias gives a different account of the death of
Tisaments. He says that, being expelled from Lacedaemon
and Argos by the returning Heraclids, king Tisamenus led
an army to Achaia and there fell in a battle with the Ionians,
who then inhabited that district of Greece. See Pausanias,
ii. 18. 8, vii. 1. 7 4g.

289

vol. 1. U

APOLLODORUS

5 ἔλαβε" Κρεσφόντης. ἐπὶ δὲ τοῖς βωμοῖς ols ἔθυ-
σαν εὗρον σημεῖα κείμενα οἱ μὲν λαχόντες “Apryos
φρῦνον, οἱ δὲ Λακεδαίμονα 2 δράκοντα, ot δὲ Μεσ-
σήνην ἀλώπεκα. περὶ δὲ τῶν σημείων ἔλεγον οἱ
μάντεις, τοῖς μὲν τὸν φρῦνον καταλαβοῦσιν ὃ ἐπὶ
τῆς πόλεως μένειν ἄμεινον (μὴ γὰρ ἔχειν ἀλκὴν
πορευόμενον τὸ θηρίον), τοὺς δὲ δράκοντα κατα-
λαβόντας δεινοὺς ἐπιόντας ἔλεγον ἔσεσθαι, τοὺς
δὲ τὴν ἀλώπεκα δολίους.

Τήμενος μὲν οὖν παραπεμπόμενος τοὺς παῖδας
᾿Αγέλαον καὶ Εὐρύπυλον καὶ Καλλίαν, τῇ θυγατρὶ
προσανεῖχεν ‘TpvnOoi καὶ τῷ ταύτης ἀνδρὶ Δηι-
φόντῃ. ὅθεν οἱ παῖδες πείθουσί τινας 4 ἐπὶ μισθῷ
τὸν πατέρα αὐτῶν φονεῦσαι. γενομένου δὲ τοῦ
φόνου τὴν βασιλείαν ὁ στρατὸς ἔχειν ἐδικαίωσεν
“Ὑρνηθὼ καὶ Δηιφόντην.ὃ Κρεσφόντης δὲ οὐ πολὺν
Μεσσήνης βασιλεύσας χρόνον μετὰ δύο πταίδων
φονευθεὶς ἀπέθανε. ἸΠολυφόντης δὲ ἐβασίλευσεν,
αὐτῶν τῶν Ἡρακλειδῶν ὑπάρχων, καὶ τὴν τοῦ

1 ἔλαχε Hercher.

3 λακεδαίμονα E: λακεδαίμονα λαχόντες A.

8 καταλαβοῦσιν E. According to Heyne, the MSS. have
καταβαλοῦσι.

* τινας Faber, Westermann, Hercher, Wagner: τιτᾶνας A,
Bekker. Heyne conjectured Τιτανίους from Τιτάνη or Τίτανα,
a town near Sicyon. See Pausanias, ii. 11. 3-ii. 12. 1;
Stephanus Byzantius, s.v, Τίτανα, who recognizes the ad-
jective Τιτάνιος.

5 'γρνηθὼ καὶ Δηιφόντην Heyne: ὑρνηθοῖ καὶ δηιφόντῃ A.

6 αὐτὸς Faber: καὶ αὐτὸς Hercher.

1 As to the drawing of the lots, and the stratagem by
which Cresphontes secured Messenia for himself, see Poly-
aenus, Strateg. i. 6; Pausanias, iv. 3. 4 sg. Sophocles alludes
to the stratagem (Ajax, 1283 sgq., with the Scholiast on 1285).

290

THE LIBRARY, 1]. vin. 4-5

Messene.!_ And on the altars on which they sacri-
ficed they found signs lying: for they who got Argos
by the lot: found a toad ; those who got Lacedaemon
found a serpent; and those who got Messene found
ἃ fox.2, As to these signs the seers said that those
who found the toad had better stay in the city (seeing
that the animal has no strength when it walks); that
those who found the serpent would be terrible in
attack, and that those who found the fox would be
wily.

Now Temenus, passing over his sons Agelaus,
Eurypylus, and Callias, favoured his daughter Hyrne-
tho and her husband Deiphontes; hence his sons
hired some fellows to murder their father. On the
perpetration of the murder the army decided that
the kingdom belonged to Hyrnetho‘ and Deiphontes.
Cresphontes had not long reigned over Messene when
he was murdered with two of his sons;5 and Poly-
phontes, one of the true Heraclids, came to the

2 In the famous paintings by Polygnotus at Delphi, the
painter depicted Menelaus, king of Santa: with the device
of a serpent on his shield. See Pausanias, x. 26.3. The
great Messenian hero Aristomenes is said to have escaped by
the help of a fox from the pit into which he had been thrown
by the Lacedaemonians. See Pausanias, iv. 18. 6 sq. Ido
not remember to have met with any evidence, other than that
of Apollodorus, as to the association of the toad with Argos.

3 Compare Pausanias, ii. 19. 1, ii. 28. 2 sqq., who agrees as
to the names of Hyrnetho and her husband Deiphontes, but
differs as to the sons of Temenus, whom he calls Cisus, Cerynes
Phalces, and Agraeus.

4 The grave of Hyrnetho was shown at Argos, but she is
said to have been accidentally killed by her brother Phalces
near Epidaurus, and long afterwards she was worshipped in a
sacred grove of olives and other trees on the place of her death.
See Pausanias, ii. 23. 3, ii. 28. 3-7 -

5 Compare Pausanias, iv 3. 7.

201
u 2

APOLLODORUS

φονευθέντος γυναῖκα Μερόπην ἄκουσαν ἔλαβεν.
ἀνῃρέθη δὲ καὶ οὗτος. τρίτον γὰρ ἔχουσα παῖδα
Μερόπη καλούμενον Αἴπυτον; ἔδωκε τῷ ἑαυτῆς
πατρὶ τρέφειν. οὗτος ἀνδρωθεὶς καὶ κρύφα κατελ-
θὼν ἔκτεινε Πολυφόντην καὶ τὴν πατρῴαν βασι-
λείαν ἀπέλαβεν.
1 Αἴπυτον Heyne : αἴγυπτον A.
1 Compare Hyginus, Fab, 137.

2 Compare Pausanias, iv. 3. 7 sq. (who does not name
Polyphontes); Hyginus, Fab. 184. According to Hyginus,

292

THE LIBRARY, II. viu. 5

throne and took to wife, against her will, Merope,
the wife of the murdered man.!' But he too was
slain. For Merope had a third son, called Aepytus,
whom she gave to her own father to bring up. When
he was come to manhood he secretly returned,
killed Polyphontes, and recovered the kingdom of
his fathers.?

the name of the son of Cresphontes who survived to avenge
his father’s murder was Telephon. This story of Merope,
Aepytus, and Polyphontes is the theme of Matthew Arnold’s
tragedy Merope, an imitation of the antique.

293

Digitized by Google

BOOK III

1"

+

I. Ἐπεὶ δὲ τὸ Ἰνάχειον διερχόμενοι γένος τοὺς
ἀπὸ Βήλου μέχρι τῶν Ἡρακλειδῶν δεδηλώκαμεν,
ἐχομένως λέγωμεν καὶ τὰ περὶ ᾿Αγήνορος. ὡς
γὰρ ἡμῖν λέλεκται, δύο Λιβύη ἐγέννησε παῖδας
ἐκ Ἰ]οσειδῶνος, Βῆλον καὶ ᾿Αγήνορα. ἘΒῆλος μὲν
οὖν βασιλεύων Αἰγυπτίων τοὺς προειρημένους
ἐγέννησεν, ᾿Αγήνωρ δὲ παραγενόμενος εἰς τὴν
Φοινίκην ' γαμεῖ ples Sank ον καὶ τεκνοῖ θυγα-
τέρα μὲν Εὐρώπην, παῖδας δὲ Κάδμον καὶ Φοίνικα
καὶ Κίλικα. τινὲς δὲ Εὐρώπην οὐκ ᾿Αγήνορος

1 Φρινίκην Emperius, Bekker, Hercher, Wagner: εὐρώπην
A, Westermann, Miiller, who brackets the clause παραγενό-
μενος eis Εὐρώπην.

1 See above, ii. 1. 4.

2 The ancients were not agreed as to the genealogies of
these mythical ancestors of the Phoenicians, Cilicians, and
Thebans. See the Scholiast on Apollonius Rhodius, Argon.
ii. 178, iii. 1186. Among the authorities whose divergent
views are reported in these passages by the Scholiast are
Hesiod, Pherecydes, Asclepiades, and Antimachus. Moschus
(ii. 40 and 42) agrees with Apollodorus that the mother of
Europa was Telephassa, but differs from him as to her father
(see below), According to Hyginus (Fab. 6 and 178), the
mother who bore Cadmus and Europa to Agenor was not
Telephassa but Argiope. According to Euripides, Agenor
had three sons, Cilix, Phoenix, and Thasus. See Scholiast
on Euripides, Phoenissae, 6. Pausanias agrees with regard
to Thasus, saying that the natives of Thasos were Phoenicians
by descent and traced their origin to this Thasus, son of

206

BOOK lll

I. Havine now run over the family of Inachus and
described them from Belus down to the Heraclids,
we have next to speak of the house of Agenor. For
as I have said,! Libya had by Poseidon two sons,
Belus and Agenor. Now Belus reigned over the
Egyptians and begat the aforesaid sons ; but Agenor
went to Phoenicia, married Telephassa, and begat a
daughter Europa and three sons, Cadmus, Phoenix,
and Cilix.? But some say that Europa was a daughter

Agenor (Pausanias, v. 25. 12). In saying this, Pausanias
followed Herodotus, who tells us that the Phoenician colonists
of Thasos discovered wonderful gold mines there, which the
historian had visited (Herodotus, vi. 46 sq.), and that they
had founded a sanctuary of Hercules in the island (ii. 44).
Herodotus also (vii. 91) represents Cilix as a son of the
Phoenician Agenor, and he tells us (iv. 147) that Cadmus, son
of Agenor, left a Phoenician colony in the island of Thera.
Diodorus Siculus reports (v. 59. 2 sq.) that Cadmus, son of
Agenor, planted a Phoenician colony in Rhodes, and that the
descendants of the colonists continued to hold the hereditary
priesthood of Poseidon, whose worship had been instituted
by Cadmus. He mentions also that in the sanctuary of
Athena at Lindus, in Rhodes, there was a tripod of ancient
style bearing a Phoenician inscription. The statement has
been confirmed in recent years by the discovery of the official
record of the temple of Lindian Athena in Rhodes. For in
this record, engraved on a marble slab, there occurs the
followin crag ee ‘“‘Cadmus (dedicated) a bronze tripod
engraved with Phoenician letters, as Polyzalus relates in the
fourth book of the histories.” See Chr. Blinkenberg, La

297

APOLLODORUS

ἀλλὰ Φοίνικος λέγουσι. ταύτης Ζεὺς ἐρασθείς,"
Ἐῤόδου ἀποπλέων,Σ ταῦρος χειροήθης γενόμενος,
ἐπιβιβασθεῖσαν διὰ τῆς θαλάσσης ἐκόμισεν εἰς
Κρήτην. ἡ δέ, ἐκεῖ συνευνασθέντος αὐτῇ Διός,
ἐγέννησε Μίνωα Σαρπηδόνα Ῥαδάμανθυν: καθ᾽
Ὅμηρον δὲ Σαρπηδὼν ἐκ Διὸς καὶ Λαοδαμείας
τῆς Βελλεροφόντου. ἀφανοῦς δὲ Εὐρώπης γενο-
μένης ὁ πατὴρ αὐτῆς ᾿Αγήνωρ ἐπὶ ζήτησιν ἐξέ-
πεμψε τοὺς παῖδας, εἰπὼν μὴ πρότερον ἀναστρέ-
dew πρὶν ἂν ἐξεύρωσιν Ἑὐρώπην. συνεξῆλθε δὲ
ἐπὶ τὴν ζήτησιν αὐτῆς Τηλέφασσα ἡ μήτηρ καὶ

1 ἐρασθείς. In the MSS. there follow the words πίπτει διὰ
τῆς θαλάσσης, which, as Heyne says, seem to have arisen
through confusion with the following ἐπιβιβασθεῖσαν διὰ τῆς
θαλάσσης.

2 ῥόδου ἀποπλέων apparently corrupt, omitted by Heyne,
Bekker, Hercher : Ῥόδου ἀποπλέων Westermann ῥόδον ἀπο-
πνέων Sevinus: κρόκου ἀποπνέων Clavier (comparing Scholiast
on Homer, 77. xii. 292, ἤλλαξεν ἑαυτὸν eis ταῦρον καὶ ἀπὸ τοῦ
στόματος κρόκον ἔπνει) : ἐκ ῥόδων or ἐκ ῥοδῶνος ἀφελὼν Wagner
(comparing Moschus, ii. 70).

Chronique du Temple Lindien (Copenhagen, 1912), p. 324.
However, from such legends all that we can safely infer is
that the Greeks traced a blood relationship between the
Phoenicians and Cilicians, and recognised a Phoenician
element in some of the Greek islands and parts of the main-
land. If Europa was, as seems possible, a personification of
the moon in the shape of a cow (see The Dying God, p. 88),
we might perhaps interpret the quest of the sons of Agenor
for their lost sister as a mythical description of Phoenician
mariners steering westward towards the moon which they
saw with her silver horns setting in the sea.

1 Europa was a daughter of Phoenix: according to Homer
(Il. xiv. 321 sq.), Bacchylides (xvi. 29 sqq. p. 376, ed. Jebb),
and Moschus (ii. 7). So, too, the Scholiast on Homer (J1. xii.
292) calls Europa a daughter of Phoenix. The Scholiast on
Plato (Timaeus, p. 248) speaks of Europa as a daughter of

298

THE LIBRARY, III.1. 1

not of Agenor but of Phoenix. Zeus loved her,
and turning himself into a tame bull, he mounted
her on his back and conveyed her through the sea
to Crete.2. There Zeus bedded with her, and she
bore Minos, Sarpedon, and Rhadamanthys ;° but
according to Homer, Sarpedon was a son of Zeus by
Laodamia, daughter of Bellerophon.* On the dis-
appearance of Europa her father Agenor sent out
his sons in search of her, telling them not to return
until they had found Europa. With them her
mother, Telephassa, and Thasus, son of Poseidon, or

Agenor, or of Phoenix, or of Tityus. Some said that Cadmus
also was a son, not of Agenor, but of Phoenix (Scholiast on
Apollonius Rhodius, Argon. iii. 1186).

3 Compare Moschus, ii. 77 sgg.; Scholiast on Homer, Ji. xii.
292 ; Diodorus Siculus, v. 78. 1; Lucian, Dial. Marin. xv.;
id, De dea Syria, 4; Ovid, Metamorph. ii. 836 sqq.; id. Fasti,
v. 603 δηᾳ.; Hyginus, Fab. 178 ; Scriptores rerum mythicarum
Latint, ed. G. H. Bode, vol. i. pp. 47, 100 (First Vatican
Mythographer, 148 ; Second Vatican Mythographer, 76). The
connexion which the myth of Zeus and Hhiropa indicates
between Phoenicia and Crete receives a certain confirmation
from the worship at Gaza of a god called Marnas, who was
popularly identified with the Cretan Zeus. His name was
thought to be derived from a Cretan word marna, meaning
‘‘maiden”; so that, as Mr. G. F. Hill has pointed out,
marnas might signify ‘‘young man.” The city is also said
to have been called Minoa, after Minos. See Stephanus
Byzantius, 8.0. Γάζα. The worship of Marnas, ‘‘the Cretan
Zeus,” persisted at Gaza till 402 a.p., when it was finally
suppressed and his sanctuary, the Marneion, destroyed. See
Mark the Deacon’s Life of Porphyry, Bishop of Gaza, 64-71,
pp. 73-82, G. F. Hill’s translation (Oxford, 1913). From this
work (ch. 19, p. 24) we learn that Marnas was regarded as
the lord of rain, and that prayer and sacrifice were offered to
him in time of drought. ΑΒ tothe god and his relation to
Crete, see G. F. Hill's introduction to his translation, pp.
XXXii.—XxXXViil.

8 Compare Scholiast on Homer, Jl. xii. 292; Hyginus,
Fab. 178. 4 Homer, 17. ii. 198 sq.

299

APOLLODORUS

Θάσος ὁ Ποσειδῶνος, ws δὲ Φερεκύδης φησὶ
Κώλικος.: ὡς δὲ πᾶσαν ποιούμενοι ζήτησιν εὑ-
ρεῖν ἦσαν Ἐὐρώπην ἀδύνατοι, τὴν εἰς οἶκον
3 \ 3 4 Μ ? ~ μ
ἀνακομιδὴν ἀπογνόντες ἄλλος ἀλλαχοῦ κατῴ-
κησαν,2 Φοῖνιξ μὲν ἐν Φοινίκῃ, Κίλιξ δὲ Φοινίκης
πλησίον, καὶ" πᾶσαν τὴν ὑφ᾽ ἑαυτοῦ κειμένην
χώραν ποταμῷ σύνεγγυς Πυράμῳ ΚΚαίιλικίαν
ἐκάλεσε > Κάδμος δὲ καὶ Τηλέ ἐν Θρά
ἐκάλεσε μος καὶ Ἰηλέφασσα ἐν Θρᾳκῇῃ
κατῴκησαν. ὁμοίως δὲ καὶ Θάσος ἐν Θρᾷκῃ "
κτίσας πόλεν Θάσον κατῴκησεν.

Εὐρώπην δὲ γήμας ᾿Αστέριος; ὁ Κρητῶν
δυνάστης τοὺς ἐκ ταύτης παῖδας ἔτρεφεν. οἱ δὲ
ὡς ἐτελειώθησαν, πρὸς ἀλλήλους ἐστασίασαν'
ἴσχουσι γὰρ ἔρωτα παιδὸς ὃς ἐκαλεῖτο Μίλητος,
9 , \ 9 \ ? a A , a
Απόλλωνος δὲ ἦν καὶ ᾿Αρείας τῆς Κλεόχου. τοῦ
δὲ παιδὸς πρὸς Σαρπηδόνα μᾶλλον οἰκείως ἔχον-
Tos πολεμήσας Μίνως ἐπροτέρησεν. οἱ δὲ φεύ-

1 κίλικος Heyne: κιλίκιος A.

2 κατῴκησαν R8O: κατῴκισαν A.

3 ἐν Φοινίκῃ Bekker, Hercher, Wagner: φοινίκην A.

4 $s καὶ Hercher.

5 καὶ πᾶσαν τὴν ὑφ᾽ ἑαυτοῦ κειμένην χώραν ποταμῷ σύνεγγυς
Πυράμῳ Κιλικίαν ἐκάλεσε Heyne, Westermann, Miiller, Bek-
ker. This seems to be the reading of all the MSS. Wagner
alters the passage as follows: καὶ πᾶσαν τὴν κειμένην χώραν»
ποταμῷ σύνεγγυς Tupdum Κιλικίαν ἀφ᾽ ἑαυτοῦ ἐκάλεσε, “ And
he called all the country near the river Pyramus after him-
self Cilicia.” But with this rearrangement the words κει-
μένην χώραν become ungrammatical as they stand, and to
restore the grammar they must be transposed and placed
after Πυράμῳ, so as to read: καὶ πᾶσαν τὴν ποταμῷ σύνεγγυς
Πυράμῳ κειμένην χώραν ἀφ᾽ ἑαυτοῦ Κιλικίαν ἐκάλεσε. Hercher
simply omits ὑφ᾽ ἑαυτοῦ, which is equally fatal to the gram-
mar. It is better to keep the MS. reading, which gives an
unobjectionahle sense.

© ἐν «νήσῳ πρὸς τῇ: Θράκῃ Heyne. This gives the sense

300

THE LIBRARY, III. 1, 1-2

according to Pherecydes, of Cilix,! went forth in
search of her. But when, after diligent search, they
could not find Europa, they gave up the thought of
returning home, and took up their abode in divers
places ; Phoenix settled in Phoenicia; Cilix settled
near Phoenicia, and all the country subject to him-
self near the river Pyramus he called Cilicia; and
Cadmus and Telephassa took up their abode in
Thrace and in like manner Thasus founded a city
Thasus in an island off Thrace and dwelt there.”
Now Asterius, prince of the Cretans, married
Europa and brought up her children.? But when
they were grown up, they quarrelled with each
other; for they loved a boy called Miletus, son of
Apollo by Aria, daughter of Cleochus.4 As the
boy was more friendly to Sarpedon, Minos went to
war and had the better of it, and the others fled.

1 According to some writers, Thasus was a son of Agenor.
See above, note on p. 296.

2 Apollodorus probably meant to say that Thasus colonized
the island of Thasos. The text may be corrupt. See Critical
Note. For the traces of the Phoenicians in Thasos, see
above, note on p. 296.

8 Compare Scholiast on Homer, Ji. xii. 292; Diodorus
Siculus, iv. 60. 3 (who calls the king Asterius). On the place
of Asterion or Asterius in Cretan mythology, see A. B. Cook,
Zeus, i. 543 8qq.

4 With the following legend of the foundation of Miletus
compare Antoninus Liberalis, Transform. 30 ; Pausanias, vii.
2.5; Scholiast on Apollonius RKhodius, Argon. i. 186.

required. I have translated accordingly. Hercher as usual
cuts the difficulty by omitting ἐν @pdxn.

7 "Agrépios Wagner (referring to Diodorus Siculus, iv.
60. 3): ᾿Αστερίων A, Heyne, Westermann, Miiller, Bekker,
Hercher.

301

APOLLODORUS

γουσι, καὶ Μίλητος μὲν Καρίᾳ προσσχὼν: ἐκεῖ
πόλιν ἀφ᾽ ἑαυτοῦ ἔκτισε Μίλητον, Σαρπηδὼν δὲ
συμμαχήσας Κίλικει πρὸς Λυκίους ἔχοντι πό-
λεμον, ἐπὶ μέρει 5 τῆς χώρας, Λυκίας ἐβασίλευσε.
καὶ αὐτῷ δίδωσι Ζεὺς ἐπὶ τρεῖς γενεὰς ζῆν. ἔνιοι
δὲ αὐτοὺς ὃ ἐρασθῆναι λέγουσιν ᾿Ατυμνίον τοῦ
Διὸς καὶ Κασσιεπείας, καὶ διὰ τοῦτον στασιάσαι.
Ῥαδάμανθυς δὲ τοῖς νησιώταις νομοθετῶν, αὖθις
φυγὼν εἰς Βοιωτίαν ᾿Αλκμήνην γαμεῖ, καὶ μεταλ-
λάξας ἐν “Αἰδου μετὰ Μίνωος δικάξει. Μίνως δὲ
Κρήτην κατοικῶν ἔγραψε νόμους, καὶ γήμας
Πασιφάην τὴν “Ἡλίου καὶ Ileponidos, ὡς <dé>*
᾿Ασκληπιάδης φησί, Κρήτην τὴν ᾿Αστερίου
θυγατέρα, παῖδας μὲν ἐτέκνωσε Κατρέα Δευκα-
λίωνα Γλαῦκον ᾿Ανδρόγεων, θυγατέρας δὲ ᾿Ακάλ-
λην Ἐενοδίκην ᾿Αριάδνην Φαίδραν, ἐκ Tapetas
δὲ νύμφης Εὐρυμέδοντα Νηφαλίωνα Χρύσην
Φιλόλαον, ἐκ δὲ Δεξιθέας Εὐξάνθιον.

"Aotepiov® δὲ ἄπαιδος ἀποθανόντος Μίνως
βασιλεύειν θέλων Κρήτης ἐκωλύετο. φήσας δὲ
παρὰ θεῶν τὴν βασιλείαν εἰληφέναι, τοῦ πιστευ-

1 προσσχὼν Heyne: προσχὼν A.

2 μέρει Heyne: μέρη A.

5. αὐτοὺς Wagner: αὐτὸν A. ὦ δὲ inserted by Miiller.

δ ᾿Αστερίου A, Wagner: ᾿Αστερίωνος Heyne, Westermann,
Miiller, Bekker, Hercher.

‘ Compare Herodotus, i. 173 ; Diodorus Siculus, v. 79. 3;
Strabo, xii. 8. 5, p. 573; Pausanias, vii. 3.7. Sarpedon was
worshipped as a heroin Lycia. See W. Dittenberger, Ortenits
Graect Teeorinonss Selectae, No. 552 (vol. ii. p. 231).

* Compare Diodorus Siculus, v. 79. 1 aq.

9. See above, ii. 4. 11 note.

* Daughter of the Sun; compare Apollonius Rhodius,

302

THE LIBRARY, III. 1. 2-3

Miletus landed in Caria and there founded a city
which he called Miletus after himself; and Sarpedon
allied himself with Cilix, who was at war with the
Lycians, and having stipulated for a share of the
country, he became king of Lycia.1 And Zeus
granted him to live for three generations. But some
say that they loved Atymnius, the son of Zeus and
Cassiepea, and that it was about him that they
quarrelled. Rhadamanthys legislated for the islanders?
but afterwards he fled to Boeotia and married Alc-
mena ὃ; and since his departure from the world he
acts as judge in Hades along with Minos. Minos,
residing in Crete, passed laws, and married Pasiphae,
daughter of the Sun‘ and Perseis; but Asclepiades
says that his wife was Crete, daughter of Asterius.
He begat sons, to wit, Catreus,> Deucalion, Glaucus,
and Androgeus: and daughters, to wit, Acalle,
Xenodice, Ariadne, Phaedra ; and by a nymph Paria
he had Eurymedon, Nephalion, Chryses, and Philo-
laus ; and by Dexithea he had Euxanthius.

Asterius dying childless, Minos wished to reign
over Crete, but his claim was opposed. So he alleged
_ that he had received the kingdom from the gods,

Argon. iii. 999; Pausanias, iii. 26. 1, v. 25. 9; Antoninus
Liberalis, Transform. 41; Mythographi Graeci, ed. Wester-
mann, Appendix Narrationum, p. 379; Ovid, Metamorph. ix.
736. Pausanias interpreted Pasiphae as the moon (iii. 26. 1),
and this interpretation has been adopted by some modern
scholars. The Cretan traditions concerning the marriage of
Minos and Pasiphae seem to point to a ritual marriage per-
formed every eight years at Cnossus by the king and queen
as representatives respectively of the Sun and Moon. See
The Dying God, pp. 70 sqqg.; A. B. Cook, Zeus, i. 521 egg.
(who holds that Europa was originally a Cretan Earth-
goddess responsible for the vegetation of the year).
5 Compare Pausanias, viii. 53. 4.

599

in

APOLLODORUS

θῆναι χάριν edn, 6 τι ἂν εὔξηται, γενέσθαι. Kai
Ποσειδῶνι θύων ηὔξατο ταῦρον ἀναφανῆναι ἐκ
τῶν βυθῶν, καταθύσειν ὑποσχόμενος τὸν φα-
νέντα. τοῦ δὲ Ποσειδῶνος ταῦρον ἀνέντος αὐτῷ
διαπρεπῆ τὴν βασιλείαν παρέλαβε, τὸν δὲ ταῦρον
εἰς τὰ βουκόλια πέμψας ἔθυσεν ἕτερον. [θαλασσο-
κρατήσας δὲ πρῶτος πασῶν τῶν νήσων σχεδὸν
> A 1 3 θεὶ δὲ 3 Aa II ὃ a Φ Ἁ
ἐπῆρξεν.] ἃ ὀργισθεὶς δὲ αὐτῷ Ποσειδῶν ὅτι μὴ
κατέθυσε τὸν ταῦρον, τοῦτον μὲν ἐξηγρίωσε,
Πασιφάην δὲ ἐλθεῖν εἰς ἐπιθυμίαν αὐτοῦ παρε-
σκεύασεν. ἡ δὲ ἐρασθεῖσα τοῦ ταύρου συνεργὸν
λαμβάνει Δαίδαλον, ὃς ἣν ἀρχιτέκτων, πεφευγὼς
ἐξ ᾿Αθηνῶν ἐπὶ φόνῳ. οὗτος ξυλίνην βοῦν ἐπὶ
τροχῶν κατασκευάσας, καὶ ταύτην λαβὼν καὶ
κοιίλάνας ἔνδοθεν, ἐκδείρας τε βοῦν τὴν δορὰν
περιέρραψε, καὶ θεὶς ἐν ᾧπερ εἴθιστο ὁ ταῦρος
λειμῶνι βόσκεσθαι, τὴν Πασιφάην ἐνεβίβασ εν.
\ Ν ε [ον e ? δι a e
ἐλθὼν δὲ ὁ ταῦρος ὡς ἀληθινῇ Bot συνῆλθεν. ἡ
δὲ ᾿Αστέριον ἐγέννησε τὸν κληθέντα Μινώταυρον.
οὗτος εἶχε ταύρου πρόσωπον, τὰ δὲ λοιπὰ ἀνδρός"
Μίνως δὲ ἐν τῷ λαβυρίνθῳ κατά τινας χρησμοὺς
, 9 AN 3 A ς ᾽
κατακλείσας αὐτὸν ἐφύλαττεν. ἦν δὲ ὁ λαβύ-
ρινθος, ὃν Δαίδαλος κατεσκεύασεν, οἴκημα καμ-
1 θαλασσοκρατήσας.. . ἐπῆρξεν omitted by Hercher. The
words seem out of place here. But they occur in S as well
as K, ἐπῆρξεν ES: ὑπῆρξεν A.

5 λαβὼν καὶ Heyne, Westermann, Miiller: βαλὼν ESA,
Wagner : βαλὼν καὶ Bekker. 3 ἔνδοθεν ES: ἔσωθεν A.

1 Compare Diodorus Siculus, iv. 77.2; J. Tzetzes, Chiltades,
i. 479 egg. (who seems to follow Apollodorus); Lactantius
Placidus, on Statius, Theb. v. 431, according to whom the
bull was sent, in answer to Minos’s prayer, not by Poseidon
but by Jupiter (Zeus).

304

THE LIBRARY, III. 1. 3-4

and in proof of it he said that whatever he prayed
for would be done. And in sacrificing to Poseidon
he prayed that.a bull might appear from the depths,
promising to sacrifice it when it appeared. Poseidon
did send him up a fine bull, and Minos obtained
the kingdom, but he sent the bull to the herds and
sacrificed another.! Being the first to obtain the
dominion of the sea, he extended his rule over
almost all the islands.? But angry at him for not
sacrificing the bull, Poseidon made the animal savage,
and contrived that Pasiphae should conceive a
passion for it.2 In her love for the bull she found an
accomplice in Daedalus, an architect, who had been
banished from Athens for murder. He constructed
a wooden cow on wheels, took it, hollowed it out in
the inside, sewed it up in the hide of a cow which
he had skinned, and set it in the meadow in which
the bull used to graze. Then he introduced Pasiphae
into it; and the bull came and coupled with it, as if
it were a real-cow. And she gave birth to Asterius,
who was called the Minotaur. He had the face of a
bull, but the rest of him was human; and Minos, in
compliance with certain oracles, shut him up and
guarded him in the Labyrinth. Now the Labyrinth
which Daedalus constructed was a chamber “ that

2 Compare Herodotus, i. 171; Thucydides, i. 4 and 8.

3 Here Apollodorus seems to be following Euripides, who
in a fragment of his drama, The Cretans, introduces Pasiphae
excusing herself on the ground that her passion for the bull
was a form of madness inflicted on her by Poseidon as a

unishment for the impiety of her husband Minos, who had

roken his vow by not sacrificing the bull to the sea-god. See
ὟΝ. Schubart und U. von Wilamowitz-Moellendorff, Griech-
ische Dichterfragmente, ii. (Berlin, 1907), pp. 74 sq.

4 See below, iii. 15. 8.

395
VOL. I. x

APOLLODORUS

παῖς πολυπλόκοις πλανῶν τὴν ἔξοδον. τὰ μὲν
οὖν περὶ Μινωταύρου καὶ ᾿Ανδρόγεω καὶ Φαίδρας
καὶ ᾿Αριάδνης ἐν τοῖς περὶ Θησέως ὕστερον
ἐροῦμεν.

11. Κατρέως δὲ τοῦ Μίνωος ᾿Αερόπη καὶ
Κλυμένη καὶ ᾿Απημοσύνη καὶ ᾿Αλθαιμένης vids
γίνονται. χρωμένῳ δὲ Katpet περὶ καταστροφῆς
τοῦ βίου ὁ θεὸς ἔφη ὑπὸ ἑνὸς τῶν τέκνων 1 τεθνή-
EecOar. Κατρεὺς μὲν οὖν ἀπεκρύβετο τοὺς χρη-
σμούς, ᾿Αλθαιμένης δὲ ἀκούσας, καὶ δείσας μὴ
φονεὺς γένηται τοῦ πατρός, ἄρας ἐκ Κρήτης μετὰ
τῆς ἀδελφῆς ᾿Απημοσύνης προσίσχει τινὶ τόπῳ
τῆς Ῥόδου, καὶ κατασχὼν Kpntiviay? ὠνόμασεν.
ἀναβὰς δὲ ἐπὶ τὸ ᾿Αταβύριον καλούμενον ὄρος
ἐθεάσατο τὰς πέριξ νήσους, κατιδὼν δὲ καὶ ἸΚρή-
την, καὶ τῶν πατρῴων ὑπομνησθεὶς θεῶν, ἱδρύετο
βωμὸν ᾿Αταβυρίον Διός. μετ᾽ οὐ πολὺ δὲ τῆς

1 τέκνων R: παίδων A.

2 κρητινίαν R, Hercher, Wagner: κρατινίαν A: Κρητηνίαν
Heyne, Westermann, Miiller, Bekker (compare Stephanus
Byzantius, 8.v. Κρητηνία).

1 In the Greek original these words are seemingly a quota-
tion from a poem, wed a tragedy—perhaps Sophocles’s
tragedy D us, of which a few fragments survive. See
Tragicorum Graecorum Fragmenta, ed. A. Nauck?, pp. 167 sq.;
The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp.
110 sgg. As to the Minotaur and the labyrinth, compare
Diodorus Siculus, iv. 77. 1-5; Plutarch, Theseus, 15 sqq.;
Hyginus, Fab. 40; Lactantius Placidus, on Statius, Achill.
192. As to the loves of Pasiphae and the bull, see also
Scholiast on Euripides, Hippolytus, 887; J. Tzetzes, Chiliades,
ie ntl 8qq.; Virgil, Hcl. vi. 45 eqqg.; Ovid, Ars Amator. i.

8qq.

2 See below, iii. 15. 7-9; Hpittome, i. 7-11.

306

THE LIBRARY, III. 1. 4-1. 1

with its tangled windings perplexed the outward
way.’ 1 The story of the Minotaur, and Androgeus,
and Phaedra, and Ariadne, I will tell hereafter in
my account of Theseus.” ἢ

II, But Catreus, son of Minos, had three daughters,
Aerope, Clymene, and Apemosyne, and a son, Al-
thaemenes.? When Catreus inquired of the oracle
how his life should end, the god said that he would
die by the hand of one of his children. Now Catreus
hid the oracles, but Althaemenes heard of them, and
fearing to be his father’s murderer, he set out from
Crete with his sister Apemosyne, and put in at a
place in Rhodes, and having taken possession of it
he called it Cretinia. And having ascended the
mountain called Atabyrium, he beheld the islands
round about ; and descrying Crete also and calling to
mind the gods of his fathers he founded an altar
of Atabyrian Zeus.4¢ But not long afterwards he

3. The tragic story of the involuntary parricide of Althae-
menes is similarly told by Diodorus Siculus, v. 59. 1-4, who
says that this murderer of his father and of his sister was
afterwards worshipped as a hero in Rhodes.

4 As to Atabyrian Zeus and his sanctuary on Mount Atabyr-
ium, Atabyrum, or Atabyris, the highest mountain in Rhodes,
see Pindar, Olymp. vii. 87 (159) sq.; Polybius, vii. 27. 7, ed.
L. Dindorf; Appian, Bell. Mithridat. 26; Strabo, xiv. 2. 12,
p- 655 ; Diodorus Siculus, v. 59.2; Lactantius, Divin. Institut.
i. 22. Diodorus Siculus tells us that the sanctuary, crowning
a lofty peak, was highly venerated down to his own time,
and that the island of Crete was visible from it in the distance.
Some rude remains of the temple, built of grey limestone,
still exist on a summit a little lower than the highest. See
H. F. Tozer, The Islands of the Aegean (Oxford, 1890), pp.
220 sq.; Cecil Torr, Rhodes in Ancient Times, (Cambridge,
1885), pp. 1, 75. Atabyrian Zeus would seem to have been
worshipped in the form of a bull; for it is said that there
were bronze images of cattle on the mountain, which bellowed

307
x 2

APOLLODORUS

ἀδελφῆς αὐτόχειρ éeyévero. Ἑ) ρμῆς yap αὐτῆς
ἐρασθείς, ὡς φεύγουσαν αὐτὴν καταλαβεῖν οὐκ
ἡδύνατο (περιῆν γὰρ αὐτοῦ τῷ τάχει τῶν ποδῶν),
κατὰ τῆς ὁδοῦ βύρσας ὑπέστρωσε νεοδάρτους,"
ἐφ᾽ als? ὀλισθοῦσα,Σ ἡνίκα ἀπὸ τῆς κρήνης "
ἐπανήει, φθείρεται. καὶ τῷ ἀδελφῷ μηνύει τὸ
γεγονός: ὁ δὲ σκῆψιν νομίσας εἶναι τὸν θεόν, λὰξ
ἐνθορὼν ἀπέκτεινεν. ᾿Αερόπην δὲ καὶ Κλυμένην
Κατρεὺς Ναυπλίῳ δίδωσιν εἰς ἀλλοδαπὰς ἠπεί-
ρους ἀπεμπολῆσαι. τούτων ᾿Αερόπην μὲν ἔγημε
Πλεισθένης καὶ παῖδας ᾿Αγαμέμνονα καὶ Μενέ-
Aaov ἐτέκνωσε, Κλυμένην δὲ γαμεῖ Ναύπλεος,
καὶ τέκνων πατὴρ γίνεται Οἴακος καὶ Παλαμή-
δους. Κατρεὺς δὲ ὕστερον γήρᾳ κατεχόμενος
> \ , 3 4 A \
ἐπόθει τὴν βασιλείαν ᾿Αλθαιμένει τῷ παιδὶ
παραδοῦναι, καὶ διὰ τοῦτο ἦλθεν εἰς “Ῥόδον.
ἀποβὰς δὲ τῆς νεὼς σὺν τοῖς ἥρωσι κατά τινα
τῆς νήσου τόπον ἔρημον ἠλαύνετο ὑπὸ τῶν βου-
κόλων, λῃστὰς ἐμβεβληκέναι δοκούντων καὶ μὴ
δυναμένων ἀκοῦσαι λέγοντος αὐτοῦ τὴν ἀλήθειαν
διὰ τὴν κραυγὴν τῶν κυνῶν, ἀλλὰ βαλλόντων

1 νεοδάρτους ER: νεοδάρτας A.

2 αἷς Heyne, Hercher: ἃς EA, Westermann, Miiller,
Bekker, Wagner.

3 ὀλισθοῦσα E: ὀλισθήσασα A.

4 κρήνης Hercher, Wagner: κρήτης EA.

5 ἐτέκνωσε ERR®: ἔτεκε A.

6 Kpnol Bekker.

when some evil was about to befall the state, and small
bronze figures of bulls are still sometimes found on the moun-
tain. See J. Tzetzes, Chiliades, iv. 390 sqqg.; Scholiast on
Pindar, Olymp. vii. 87 (159) ; Cecil Torr, op. ct. p. 76, with
plate 4. Further, we know from Greek inscriptions found in

308

THE LIBRARY, III. 1. 1-2

became the murderer of his sister. For Hermes
loved her, and as she fled from him and he could
not catch her, because she excelled him in speed of
foot, he spread fresh hides on the path, on which,
returning from the spring, she slipped and so was
deflowered. She revealed to her brother what had
happened, but he, deeming the god a mere pretext,
kicked her to death. And Catreus gave Aerope and
Clymene to Nauplius to sell into foreign lands; and
of these two Aerope became the wife of Plisthenes,
who begat Agamemnon and Menelaus; and Clymene
became the wife of Nauplius, who became the father
of Oeax and Palamedes. But afterwards in the grip
of old age Catreus yearned to transmit the kingdom
to his son Althaemenes, and went for that purpose to
Rhodes. And having landed from the ship with the
heroes at a desert place of the island, he was chased
by the cowherds, who imagined that they were
pirates on a raid. He told them the truth, but they
could not hear him for the barking of the dogs,
and while they pelted him Althaemenes arrived

the island that there was a religious association which took
its name of The Atabyriasts from the deity ; and one of these
inscriptions (No. 31) records a dedication of oxeu or bulls
(τοὺς Bows) to the god. See Inscriptiones Graecae Insularum
Rhodi, Chalces, Carpathi, cum Saro Casi, ed. F. Hiller de
(saertringen (Berlin, 1895), Nos. 31, 161, 891. The oxen so
dedicated were probably bronze images of the animals, such
as are found in the island, though Dittenberger thought that
they were live oxen destined for sacrifice. See his paper,
De sacris Rhodiorum Commentatio altera (Halle, 1887), pp.
viii. sg. The worship of Atabyrian Zeus may well have been
of Phoenician origin, for we have seen that there was a
Phoenician colony in Rhodes (see above, iii. 1. 1 note), and the
uname Atabyrian is believed to be Semitic, equivalent to the
Hebrew Tabor. See Encyclopaedia Biblica, s.v. ‘‘ Tabor,”
vol. iii. col. 4881 sqg. Compare A. B. Cook, Zeus, i. 642 sqq.

399

APOLLODORUS

κἀκείνων, παραγενόμενος ᾿Αλθαιμένης ἀκοντίσας
ἀπέκτεινεν ἀγνοῶν Κατρέα. μαθὼν δὲ ὕστερον
τὸ γεγονός, εὐξάμενος ὑπὸ χάσματος ἐκρύβη.

III. Δευκαλίωνι δὲ ἐγένοντο Ἰδομενεύς τε καὶ
Κρήτη καὶ νόθος Μόλος. Tradxos δὲ ἔτι νήπιος
ὑπάρχων, μῦν διώκων εἰς μέλιτος πίθον πεσὼν
ἀπέθανεν. ἀφανοῦς δὲ ὄντος αὐτοῦ Μίνως πολ-
λὴν ζήτησιν ποιούμενος περὶ τῆς εὑρέσεως ἐμαν-
τεύετο. Ἰζούρητες δὲ εἶπον αὐτῷ τριχρώματον
ἐν ταῖς ἀγέλαις ἔχειν βοῦν, τὸν δὲ τὴν ταύτης

όαν Ἶ ἄριστα εἰκάσαι δυνηθέντα καὶ ζῶντα τὸν
παῖδα ἀποδώσειν. συγκληθέντων δὲ τῶν μάν-
τεων Πολύιδος ὁ Κοιρανοῦ τὴν χρόαν τῆς Bods
εἴκασε βάτου καρπῷ, καὶ ζητεῖν τὸν παῖδα avay-
κασθεὶς διά τινος μαντείας ἀνεῦρε. λέγοντος δὲ
Μίνωος ὅτι δεῖ καὶ ζῶντα ἀπολαβεῖν αὐτόν, ἀπε-
κλείσθη σὺν τῷ νεκρῷ. ἐν ἀμηχανίᾳ δὲ πολλῇ
τυγχάνων εἶδε δράκοντα ἐπὶ τὸν νεκρὸν ἰόντα'
τοῦτον βαλὼν λίθῳ ἀπέκτεινε, δείσας μὴ κἂν"

1 χρόαν KOR*, Hercher, Wagner: θέαν R (with χρόαν
written as a correction above the line): θέαν BC, Heyne,
Westermann, Miiller, Bekker.

2 κἂν Bekker: ἂν EA, Wagner.

1 Compare Diodorus Siculus, v. 79. 4.

2 Glaucus was a son of Minos and Pasiphae. See above,
iii, 1.2. For the story of his death and resurrection, see
Tzetzes, Schol. on Lycophron, 811; Apostolius, Cent. v.
48; Palaephatus, De incredib. 27; Hyginus, Fab, 136; id.
Astronom. ii. 14. Sophocles and Euripides composed trage-
dies on the subject. Tragicorum Graecorum Fragmenta,
ed. A. Nauck?, pp. 216 sqq., 558 sgqq.; The Fragments of
Sophocles, ed. A. C. Pearson, vol. ii. PP. 56 sqq.

3 The cow or calf (for so Hyginus describes it) was said to

310

THE LIBRARY, III. 1. 2-1. 1

and killed him with the cast of a javelin, not
knowing him to be Catreus. Afterwards when he
learned the truth, he prayed and disappeared in a
chasm. |

III. To Deucalion were born Idomeneus and Crete
and a bastard son Molus.! But Glaucus, while he
was yet a child, in chasing a mouse fell into a jar of
honey and was drowned.” On his disappearance
Minos made a great search and consulted diviners as
to how he should find him. The Curetes told him that
in his herds he had a cow of three different colours,
and that the man who could best describe that cow’s
colour would also restore his son to him alive. So
when the diviners were assembled, Polyidus, son of
Coeranus, compared the colour of the cow to the
fruit of the bramble, and being compelled to seek
for the child he found him by means of a sort of
divination. But Minos declaring that he must
recover him alive, he was shut up with the dead
body. And while he was in great perplexity, he
saw a serpent going towards the corpse. He threw
a stone and killed it, fearing to be killed himself if

change colour twice a day, or once every four hours, being
first white, then red, and then black. The diviner Polyidus
solved the riddle by comparing the colour of the animal to a
ripening mulberry, which is first white, then red, and finally
black. See Hyginus, Fab. 136; Tzetzes, Schol. on Lyco-
phron, 811; Sophocles, quoted by Athenaeus, ii. 36, p. 51 Ρ,
and Bekker’s Anecdota Graeca, i. p. 361, lines 20 sgqq.; The
Fragments of Sophocles, ed. A. C. Pearson, vol. ii. p. 60,
frag. 395.

4 He is said to have discovered the drowned boy by
observing an owl which had perched on a wine-cellar and was
driving away bees. See Hyginus, Fab. 136. Compare
Aelian, Nat. Amm. v. 2, from which it would seem that
Hyginus here followed the tragedy of Polyidus by Euripides.

311

iw

APOLLODORUS

2 A 4 v \ n aé 1- Μ
αὐτὸς ied 5 εἰ τε TO σώμα πάθοι." ἐρχε-
ται δὲ ἕτερος δράκων, καὶ θεασάμενος νεκρὸν τὸν
πρότερον ᾿ ἄπεισιν, εἶτα ὑποστρέφει πόαν κομί-
ζων, καὶ ταύτην ἐπιτίθησιν ἐπὶ πᾶν τὸ τοῦ ἑτέρου

A“ ’ A a ,
capa: ἐπιτεθείσης δὲ τῆς πόας ἀνέστη. θεασά-
μενος δὲ Πολύιδος καὶ θαυμάσας, τὴν αὐτὴν πόαν
προσενεγκὼν τῷ τοῦ Γλαύκου σώματι ἀνέστησεν.
9 δι \ ’ ἃ A + Q9 4 3
ἀπολαβὼν δὲ Μίνως τὸν παῖδα οὐδ᾽ οὕτως εἰς

Ἄργος ἀπιέναι τὸν ἸΠολύιδον εἴα, πρὶν ἢ τὴν

μαντείαν διδάξαι τὸν ᾿λαῦκον: ἀναγκασθεὶς δὲ
Πολύιδος διδάσκει. καὶ ἐπειδὴ ἀπέπλει, κελεύει
τὸν Γλαῦκον εἰς τὸ στόμα ἐμπτύσαι" " καὶ τοῦτο
ποιήσας Γλαῦκος τῆς μαντείας ὁ ἐπελάθετο. τὰ
μὲν οὖν περὶ τῶν τῆς Εὐρώπης ἀπογόνων μέχρι
τοῦδέ μοι λελέχθω.

IV. Κάδμος δὲ ἀποθανοῦσαν θάψας Τηλέφασ-
σαν, ὑπὸ Θρᾳκῶν ξενισθείς, ἦλθεν εἰς Δελφοὺς
περὶ τῆς Εὐρώπης πυνθανόμενος. ὁ δὲ θεὸς
εἶπε περὶ μὲν Ἐὐρώπης μὴ πολυπραγμονεῖν,
χρῆσθαι δὲ καθοδηγῴ βοΐ, καὶ. πόλιν κτίζειν

1 εἴ τι τὸ σῶμα πάθοι Bekker: εἰ τούτῳ συμπάθῃ E, Wagner: |
εἰ τοῦτο συμκάθῃ A: εἰ τούτῳ συμπάθοι Heyne, Miiller: εἰ

τοῦτο συμπάθοι Westermann.

* πρότερον ER (first hand): πρῶτον R (second hand, cor-
rected), .

3 éumrvaa Tzetzes, Schol. on Lycophron, 811, Heyne (in
note), Bekker, Hercher, Wagner: ἐπιπτύσαι EA, Heyne (in
text), Westermann, Miiller.

ὁ τῆς μαντείας E: τὴν μαντείαν A.

i: 1 Accepting Bekker’s emendation of the text. See Critical
ote.

* According tv another account, Glaucus was raised from
the dead by Aesculapius. See below, iii. 10. 3 ; Scholiast on
Piridar, Pyth. iii. 54 (96); Hyginus, Fab. 49 ; id. Astronom.

312

THE LIBRARY, III. im. 1-1v. 1

any harm befel the body.! But another serpent
came, and, seeing the former one dead, departed,
and then returned, bringing a herb, and placed
it on the whole body of the other; and no sooner
was the herb so placed upon it than the dead ser-
pent came to life. Surprised at this sight, Polyidus
applied the same herb to the body of Glaucus and
raised him from the dead.2. Minos had now got
back his son, but even so he did not suffer Polyidus
to depart to Argos until he had taught Glaucus the
‘art of divination. Polyidus taught him on compul-
sion, and when he was sailing away he bade Glaucus
spit into his mouth. Glaucus did so and forgot the
art of divination. Thus much must suffice for my
account of the descendants of Europa.

IV. When Telephassa died, Cadmus buried her,
and after being hospitably received by the Thracians
he came to Delphi to inquire about Europa. The
god told him not to trouble about Europa, but to
be guided by a cow, and to found a city wherever

ii, 14, In a Tongan tradition a dead boy is brought to life
by being covered with the leaves of a certain tree. See
Pere Reiter, ‘‘ Traditions Tonguiennes,” Anthropos, xii.—xiii.
(1917-1918),. pp. 1036 sg. ; und Appendix, ‘‘'The Resurrec-
tion of Glaucus.” ᾿

5 Τὸ is said that when Cassandra refused to grant her
favours to Apollo in return for the gift of prophecy which he
had bestowed on her, he spat into her mouth and so prevented
her from convincing anybody of the truth of her prophecies.
See Servius, on Virgil, Aen. ii. 247. On ancient superstitions
about spittle, see Pliny, Nat. Hist. xxviii. 35 sqq.; C. de
Mensignac, Recherches Ethnographiques sur la Salive et le
Crachat (Bordeaux, 1892), pp. 41 sqq.

313

APOLLODORUS

»ἬΆ (v4 1 ’» ᾿ A “A \
ἔνθα ἂν αὕτη; πέσῃ καμοῦσα. τοιοῦτον λαβὼν
χρησμὸν διὰ Φωκέων ἐπορεύετο, εἶτα Bot συν-
τυχὼν ἐν τοῖς Πελάγοντος βουκολίοις ταύτῃ
κατόπισθεν εἵπετο. ἡ δὲ διεξιοῦσα Βοιωτίαν
ἐκλίθη, πόλις ἔνθα νῦν εἶἰσε Θῆβαι.:Σ βουλόμενος
δὲ ᾿Αθηνᾷ καταθῦσαι τὴν βοῦν, πέμπει τινὰς τῶν
) « A ’ 8 » \ A 2 ’ ,
μεθ᾽ ἑαυτοῦ ληψομένους ὃ ἀπὸ τῆς ᾿Αρείας κρή-
νῆς ὕδωρ' φρουρῶν δὲ τὴν κρήνην δράκων, ὃν ἐξ
ἼΑρεος εἶπόν τινες γεγονέναι, τοὺς πλείονας τῶν
, ’ 9 , A
πεμφθέντων διέφθειρεν. ἀγανακτήσας δὲ Κάδμος
κτείνει τὸν δράκοντα, καὶ τῆς ᾿Αθηνᾶς ὑποθεμένης
τοὺς ὀδόντας αὐτοῦ σπείρει. τούτων δὲ σπαρέν-
των ἀνέτειλαν ἐκ γῆς ἄνδρες ἔνοπλοι, ods ἐκά-
λεσαν Σπαρτούς. οὗτοι δὲ ἀπέκτειναν ἀλλήλους,
e \ > ΝΜ > 4 4 c € ὃ 9
οἱ μὲν εἰς ἔριν ἀκούσιον ὁ ἐλθόντες, οἱ δὲ ἀγνο-
“A 4 , Φ Ul 20 A 3
obvtes. Φερεκύδης δέ φησιν ὅτι Ἰζάδμος, ἰδὼν ἐκ
γῆς ἀναφυομένους ἄνδρας ἐνόπλους, ἐπ᾽ αὐτοὺς
1 αὕτη Scholiast on Homer, JJ. ii. 494, Hercher: αὐτὴ AS.
2 πόλις ἔνθα νῦν εἰσι Θῆβαι A, Heyne, Westermann, Miiller,
Bekker, Wagner : ἔνθα κτίζει πόλιν Καδμείαν ὅπου νῦν εἶσιν αἱ
Θῆβαι EB: πόλις omitted by the Scholiast on Homer, Ζ. ii.
494 (ἔνθα νῦν εἰσὶν af Θῆβαι), and by Hercher.
3 τινὰς... ληψομένους E, Scholiast on Homer, JI. ii. 494:
τινὰ ληψόμενον SA.

4 ἀκούσιον AS: ἑκούσιον E.

} With this story of the foundation of Thebes by Cadmus
compare Pausanias, ix. 12. 1 sq., ix. 19. 4; Scholiast on
Homer, Jl. ii. 494; Scholiast on Euripides, Phoenissae, 638
(who quotes the oracle at full length); liast on Aeschylus,
Seven against Thebes, 186; Hyginus, Fab. 178; id,
Metamorph. iii. 6 sqq. The Scholiast on Homer (l.c.)
almost verbally with Apollodorus, and cites as his authorities
the Boeotica of Hellanicus and the third book of Apollodorus.
Hence we may suppose that in this narrative ApolJodorus
followed Hellanicus. According to Pausanias, the cow which

314

THE LIBRARY, III. 1. 1

she should fall down for weariness! After receiving
such an oracle he journeyed through Phocis; then
falling in with a cow among the herds of Pelagon,
he followed it behind. And after traversing Boeotia,
it sank down where is now the city of Thebes.
Wishing to sacrifice the cow to Athena, he sent
some of his companions to draw water from the
spring of Ares. But a dragon, which some said
was the offspring of Ares, guarded the spring and
destroyed most of those that were sent. In his in-
dignation Cadmus killed the dragon, and by the
advice of Athena sowed its teeth. When they were
sown there rose from the ground armed men whom
they called Sparti.2 These slew each other, some
in a chance brawl, and some in ignorance. But
Pherecydes says that when Cadmus saw armed
men growing up out of the ground, he flung stones

Cadmus followed bore on each flank a white mark resembling
the full moon ; Hyginus says simply that it had the mark of
the moon on its flank. Varro says (Rerum rusticarum, iii. 1)
that Thebes in Boeotia was the oldest city in the world, having
been built by King Ogyges before the great flood. The tradi-
tion of its high antiquity has been recently confirmed by the
discovery of many Mycenaean remains on the site. See A. D.
Kerampoullos, in ᾿Αρχαιολογικὸν Δελτίον (Athens, 1917), pp.
1 sqq.

2 That is, ‘‘sown.” Compare Euripides, Phoenissae, 939
sq. For the story of the sowing of the dragon’s teeth, see
Pausanias, ix. 10. ] ; Scholiast on since. Il, 11. 494; Hyginus,
Fab. 178; Ovid, Metamorph. iii. 26-130. Similarly, Jason
in Colchis sowed some of the dragon’s teeth which he had
received from Athena, and from the teeth there sprang up
armed men, who fought each other. See Apollodorus, i. 9. 23,
As to the dragon-guarded spring at Thebes, see Euripides,
Phoenissae, 930 sqq.; Pausanias, 1x. 10. 5, with my note, It
is a common superstition that springs are guarded by dragons
or serpents. Compare The Magic Art and the Evolution of
Kings, ii. 155 8qq.

315

2

ὡς:

APOLLODORUS

ἔβαλε!" λίθους, ot δὲ ὑπ᾽ ἀλλήλων νομίζοντες
βάλλεσθαι εἰς μάχην κατέστησαν. περιεσώ-
θησαν δὲ πέντε, ᾿ΕἸχίων Οὐδαῖος Χθονίος “Ὑπερή-
vop Πέλωρος.2 Κάδμος δὲ ἀνθ' ὧν ἔκτεινεν
ἀίδιον ὁ ἐνιαυτὸν ἐθήτευσεν "Apes: ἦν δὲ ὁ ἐνιαυτὸς
τότε ὀκτὼ ἔτη.

Μετὰ δὲ τὴν θητείαν ᾿Αθηνᾶ αὐτῷ τὴν βασι-
λείαν" κατεσκεύασε, Ζεὺς. δὲ ἔδωκεν αὐτῷ γυναῖκα
᾿Δρμονίαν, ᾿Αφροδίτης καὶ “A peos θυγατέρα. καὶ
πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ
Καδμείᾳ τὸν γώμον Evo ούμενοι, καθύμνησαν.
ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστό-
τευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες
δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑ ὑπὸ Εὐρώπης" ὃν
παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ
θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη ᾿Αγαυή, παῖς
δὲ Πολύδωρος. Ἰνὼ μὲν οὖν ᾿Αθάμας ἔγημεν,
Αὐτονόην δὲ ᾿Αρισταῖος, ᾿Αγανὴν δὲ ᾿Εχίων.
Σεμέλης δὲ Ζεὺς ἐρασθεὶς “Ἥρας κρύφα συνευνά-
ἔβαλε A: ἔβαλλε δ,

Πέλωρος R: Πέλωρ A.

ἀίδιον EA : “Apeos υἱόν Hercher.
τὴν βασιλείαν E: βασιλείαν ὃ.

- τς -

1 The names of the five survivors of the Sparti are similarly

reported by Pausanias (ix. 5. 3), the Scholiast on Apollonius
Rhodius (Argon. iii. 1179), and Hyginus (Fab. 179). From
the Scholiast on Apollonius (l.c.), we learn that their names
were given in like manner by Pherecydes, as indeed we might
have inferred from Apollodorus’s reference to that author in
the present passage. Ovid (Metamorph. iii. 126) mentions
that five survived, but he names only one (Echion).

. The ἐς eternal year” probably refers to the old eight
years’ cycle, as to which and the period of a homicide’s
banishment, see the note on ii. 5. 11.

3 As to the marriage of Cadmus and Harmonia, see Pindar,

316

THE LIBRARY, ΠΙ. ιν. 1-3

at them, and they, supposing that they were being
pelted by each other, came to blows. However, five
of them survived, Echion, Udaeus, Chthonius, Hype-
renor, and Pelorus.1_ But Cadmus, to atone for the
slaughter, served Ares for an eternal year; and the
year was then equivalent to eight years of our
reckoning.”

After his servitude Athena procured for him the
kingdom, and Zeus gave him to wife Harmonia,
daughter of Aphrodite and Ares. And all the gods
quitted the sky, and feasting in the Cadmea cele-
brated the marriage with hymns.? Cadmus gave her a
robe and the necklace wrought by Hephaestus, which
some say was given to Cadmus by Hephaestus, but
Pherecydes says that it was given by Europa, who
had received it from Zeus.4 And to Cadmus were
born daughters, Autonoe, Ino, Semele, Agave, and
a son Polydorus.® Ino was married to Athamas,
Autonoe to Aristaeus, and Agave to Echion. But
Zeus loved Semele and bedded with her unknown to

Pyth, iii. 88 (157) sqq.; Euripides, Phoenissae, 822 sq. ;
Theognis, 15-18; Diodorus Siculus, iv. 2. 1, v. 48. 5, v.49. 1;
Pausanias, 11]. 18. 12, ix. 12.3; Scriptores rerum mythicarum
Latini, ed. G. H. Bode, vol. i. p. 101 (Second Vatican Mytho-
grapher, 78, who calls the wife Hermiona).

* According to another account, this golden necklace was
hestowed by Aphrodite on Cadmus or on Harmonia. See
Diodorus Siculus, iv. 65. 5 ; Scholiast on Pindar, Pyth. iii. 94
(167); Scholiast on Euripides, Phoenissae,71. But, according
to yet another account, the necklace and robe were both
bestowed by Athena. See Diodorus Siculus, v. 49.1. The
Second Vatican eee nner (78, see preceding note) says
that the necklace was made by Vulcan (Hephaestus) at the
instigation of Minerva (Athena), and that it was bestowed by
him on Harmonia at her marriage.

5 Compare Hesiod, Theog. 975-978 ; Diodorus Siculus, iv.
2.1. As to the daughters Semele and Ino, compare Pindar,
Olymp. ii. 22 (38) sqq.

317

APOLLODORUS

φ \ A e ΔΗ͂ s
ζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ “Ἥρας, κατανεύ-
σαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν,

3 a [οὶ 3. N a
αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνη-
4 @W \ 4 lA 3
στευόμενος “ραν. Ζεὺς δὲ μὴ δυνάμενος ἀνα-
νεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφ᾽
ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυ-
Ἃ @ N Ἁ 3
νὸν inaw. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης,
e A A 9 A 9 [ον Ν
ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς
ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ
εμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν
λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ

UA c \ ¢ 1 Ν “A >
καταψεύσασθαι Διός, καὶ «ὅτι;») διὰ τοῦτο éxe-
ραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα
Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ
δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς ᾿Ινὼ καὶ
᾿Αθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγα-
νακτήσασα δὲ “Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ
᾿Αθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς
ἔλαφον θηρεύσας ἀπέκτεινεν, ᾿Ινὼ δὲ τὸν Μελι-

1 ὅτι inserted by Hercher.

1 For the loves of Zeus and Semele and the birth of Dio-
nysus, see Hesiod, Theog. 940-942 ; Euripides, Bacchae, 1 sqq.,
242 sqq., 286 sqq.; Diodorus Siculus, iv. 2. 2 8ᾳ., v. 52.2;
Philostratus, Imag. i. 13; Pausanias, iii. 24. 3, ix. 5. 2;
Scholiast on Homer, Jl. xiv. 325 (who copies Apollodorus
without mentioning him); Scholiast on Pindar, Olymp. ii.
25 (44); Lucian, Dial. deorum, ix.; Nonnus and Nicetas, in
Westermann’s Mythographi Graeci, Appendix Narrationum,
Ixxi. p. 385 ; Ovid, Metamorph. iii. 259 sqq.; Hyginus, Fab.
167 and 179; Fulgentius, Mytholog. ii. 15; Lactantius
Placidus, on Statius, Theb. i. 12; Scriptores rerum mythica-
rum Latini, ed.G. H. Bode, vol.i. pp. 38 sqg., 102 (First Vati-
can Mythographer, 120; Second Vatican Mythographer, 79).

3 So the infant Dionysus is described by the Scholiast on

318

THE LIBRARY, III. wW. 3

_Hera.! Now Zeus had agreed to do for her whatever
she asked, and deceived by Hera she asked that he
would come to her as he came when he was wooing
Hera. Unable to refuse, Zeus came to her bridal
chamber in a chariot, with lightnings and thunder-
ings, and launched a thunderbolt. But Semele
expired of fright, and Zeus, snatching the sixth-
month abortive child? from the fire, sewed it in his
thigh. On the death of Semele the other daughters
of Cadmus spread a report that Semele had bedded
with a mortal man, and had falsely accused Zeus,
and that therefore she had been blasted by
thunder. But at the proper time Zeus undid the
stitches and gave birth to Dionysus, and entrusted
him to Hermes. And he conveyed him to Ino
and Athamas, and persuaded them to rear him as
a girl.8 But Hera indignantly drove them mad, and
Athamas hunted his elder son Learchus as a deer and
killed him,‘ and Ino threw Melicertes into a boiling

Homer, Jl. xiv. 325, who however may be copying Apollo-
dorus, though he refers to the Bacchae of Euripides. But
Lucian (Dial. deorum. ix. 2) and Nonnus (in Westermann’s
Mythographi Graeci, p. 385) speak of the infant as a seventh-
month child at birth. |

3 So Achiiles is said to have been dressed in his youth as a
girl at the court of Lycomedes, king of Scyros. See below,
iii. 13. 8 note. These traditions may embody reminiscences
of an old custom of dressing boys as girls in order to avert
‘the evil eye. See my article, ‘‘ The Youth of Achilles,” The
Classical Review, vii. (1893), pp. 292 sqg., and my note on
Pausanias, i. 22. 6.

* Compare Pausanias, i. 44. 7, ix. 34. 7; Tzetzes, Schol.
on Lycophron, 229; Schol. on Homer, Od. v. 334; Hyginus,
Fab. 2and 4; Ovid, Fasti, vi. 489 sqqg.; id. Metamorph. iv.
512 sqq.; Lactantius Placidus, on Statius, Theb. i. 12; Servius,
on Virgil, Aen. v. 241; Scriptores rerum mythicarum Latini,
ed. G. H. Bode, vol. i. p. 102 (Second Vatican Mythographer,
79).

319

APOLLODORUS

κέρτην εἰς “πεπυρωμένον λέβητα ῥίψασα, εἶτα
βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ
βυθοῦ. καὶ Λευκοθέα μὲν αὐτὴ καλεῖται, Πα-
λαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν
πλεόντων: τοῖς χειμαζομένοις γὰρ βοηθοῦσιν.
ἐτέθη δὲ ἐπὶ Μελικέρτῃ <o>? ἀγὼν τῶν ᾿Ισθμίων,
Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον
ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν
αὐτὸν ἙἭ ρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ
κατοικούσας τῆς ᾿Ασίας, ἃς ὕστερον Ζεὺς κατα-
στερίσας ὠνόμασεν ‘Tdéas.

1 βυθοῦ ES: βυθῶν A. 2 ὁ inserted by Hercher.

1 Compare Tzetzes, Schol. on Lycophron, 229; Scholiast
on Pindar, Isthm., Argum. p. 514, ed. Boeckh. +

2 On Ino and Melicertes see also Pausanias, i. 42. 6, i. 44.
7 8ᾳ., ii. 1. 8, iv. 34. 4; Zenobius, Cent. iv. 38; Tzetzes,
Schol. on Lycophron, 107, 229-231 ; Scholiast on Homer, Jl.
vili. 86, and on Od. v. 334; Scholiast on Euripides, Medea,
1284; Hyginus, Fab. 2and 4; Ovid, Metamorph. iv. 519-542 ;
id. Fastt, vi. 491 sqqg.; Servius, on Virgil, Aen. v. 241;
Lactantius Placidus, on Statius, Theb. 1. 12; Scriptores
rerum mythicarum Latini, ed. G. H. Bode, vol. i. p. 102
(Second Vatican Mythographer, 79).

58. On the foundation of the Isthmian games in honour of
Melicertes, see Pausanias, i. 44. 8, ii. 1. 3; Scholiasts on
Pindar, Isthm., Argum. pp. 514, 515, ed. Boeckh ; Scholiasts
on Euripides, Medea, 1284; Clement of Alexandria, Protrept.
ii, 34, p. 29, ed. Potter; Zenobius, Cent. iv. 38: Tzetzes,
Schol. on Lycophron, 107, 229-231 ; Hyginus, Fab. 2.

4 Dionysus bore the title of Kid. See Hesychius, s.v.
Ἔριφος ὁ Διόνυσος; Stephanus Byzantius, 8.v. ᾿Ακρώρεια. When
the gods fled into Egypt to escape the fury of Typhon,
Dionysus is said to have been turned into a goat. See Anto-
ninus Liberalis, Transform. 28; Ovid, Metamorph. v. 39;
Scriptores rerum mythicarum Latini, ed. G. H. Bode, vol. i.
p. 29 (First Vatican Mythographer, 86). As a god of fertility,
Dionysus appears to have been conceived as embodied, now

320

THE LIBRARY, III, ιν. 3

cauldron,! then carrying it with the dead child she
sprang into the deep. And she herself is called
Leucothoe, and the boy is called Palaemon, such
being the names they get from sailors; for they
succour storm-tossed mariners.? And the Isthmian
games were instituted by Sisyphus in honour of
Melicertes.2 But Zeus eluded the wrath of Hera
by turning Dionysus into a kid,‘ and Hermes took
him and brought him to the nymphs who dwelt at
Nysa in Asia, whom Zeus afterwards changed into
stars and named them the Hyades.®

in the form of a goat, now in the form of a bull; and his
worshippers accordingly entered into communion with him
by rending and devouring live goats and bulls. See Spirits
of the Corn and of the Wild, i. 12 sqq., ii. 1 sqgg. The goat
was the victim regularly sacrificed in the rites of Dionysus,
because the animal injured the vine by gnawing it ; but the
reason thus alleged for the sacrifice may have been a later —
‘interpretation. See Virgil, Georg. ii. 380-384, who refers
the origin both of es ae and of comedy to these sacrifices
of goats in honour of the wine-god. Compare Varro, Rerum
Rusticarum, i. 2. 19; Ovid, Fast, i. 353 sqqg.; Cornutus,
Theologiae Graecae Compendium, 30; Servius, on Virgil,
Aen. iii. 118.

5 Apollodorus seems here to be following Pherecydes, who
related how the infant Dionysus was nursed by the Hyades.
See the Scholiast on Homer, Jl. xviii. 486; Hyginus, Astro-
nom. ii. 21; Scholiast on Germanicus, Aratea (in Martianus
Capella, ed. Fr. Eyssenhardt, p. 396); Fragmenta Histori-
corum Graecorum, ed. C. Miiller, i. 84. Frag. 46. Nothing
could be more appropriate than that the god of the vine
should be nursed by the nymphs of the rain. According to
Diodorus Siculus (iii. 59. 2, iii, 64. 5, iii. 65. 7, 11]. 66. 3),
Nysa, the place where the nymphs reared Dionysus, was in
Arabia, which is certainly not a rainy country; but he
admits (iii. 66. 4, iii. 67.5) that others placed Nysa in Africa,
or, as he calls it, Libya, away in the west beside the great
ocean. Herodotus speaks of Nysa as ‘‘in Ethiopia, above
igypt” (ii. 146), and he mentions ‘‘the Ethiopians who

321

VOL. 1, Y

4

APOLLODORUS

Αὐτονόης δὲ καὶ ᾿Αρισταίου παῖς ᾿Ακταίων
ἐγένετο, ὃς τραφεὶς παρὰ Χείρωνι κυνηγὸς ἐδι-
δάχθη, καὶ ἔπειτα ὕστερον᾽' ev τῷ Κιθαιρῶνι
κατεβρώθη ὑπὸ τῶν ἰδίων κυνῶν. καὶ τοῦτον
ἐτελεύτησε τὸν τρόπον, ὡς μὲν ᾿Ακουσίλαος λέγει,
μηνίσαντος τοῦ Διὸς ὅτι ἐμνηστεύσατο Σεμέλην,
ὡς δὲ οἱ πλείονες, ὅτι τὴν “Αρτεμιν λουομένην
εἶδε. καί φασι τὴν θεὸν παραχρῆμα αὐτοῦ “τὴν
μορφὴν εἰς ,ἔλαφον ἀλλάξαι, καὶ τοῖς ἑπομένοις
αὐτῷ πεντήκοντα κυσὶν ἐμβαλεῖν λύσσαν, ὑφ᾽ ὧν
ah ἄγνοιαν ἐβρώθη. ἀπολομένου" δὲ ᾿Ακταίω-
νος ὃ οἱ κύνες ἐπιξητοῦντες τὸν δεσπότην κατω-
ρύοντο, καὶ ζήτησιν “ποιούμενοι παρεγένοντο
ἐπὶ τὸ τοῦ Χείρωνος ἄντρον, ὃς εἴδωλον κατε-
σκεύασεν ᾿Ακταΐωνος, ὃ καὶ τὴν λύπην αὐτῶν
ἔπαυσε.

[τὰς ὀνόματα τῶν ᾿Ακταίωνος κυνῶν ἐκ TOV...
οὕτω
δὴ νῦν καλὸν σῶμα περισταδόν, ἡ ἠύτε θῆρος,

τοῦδε δάσαντο κύνες κρατεροί. πέλας ΤΑρκεναῦ

πρώτη.

1 ἔπειτα ὕστερον ES. ἔπειτα is apparently omitted in the
other MSS.

3 ἀπολομένου R: ἀπολλυμένου A.’

3 *Antalwvos ESA : ᾿Ακταίονος Heyne, Westermann, Miiller,
Bekker.

4 The passage enclosed in square brackets, which contains
a list of Actaeon’s dogs, has probably been interpolated from
some other source. It is are τε in the Vatican Epitome
(E) and the Sabhaitic fragments (δ.

᾿ Ἄρκενα A: “Apxva Aegius, Hayne, Westermann, Miller,
a “Apxuca Scaliger: “Apy:a Mitscherlich: “AAnawa

erg

322

THE LIBRARY, III. rv. 4

Autonoe and Aristaeus had a son Actaeon, who was
bred by Chiron to be a hunter and then afterwards
was devoured on Cithaeron by his own dogs.1 He
perished in that way, according to Acusilaus, because
Zeus was angry at him for wooing Semele; but
according to the more general opinion, it was because
he saw Artemis bathing. And they say that the
goddess at once transformed him into a deer, and
drove mad the fifty dogs in his pack, which de-
voured him unwittingly. Actaeon being gone, the
dogs sought their master howling lamentably, and in
the search they came to the cave of Chiron, who
fashioned. an image of Actaeon, which soothed their
grief.

The names of Actaeon’s dogs from the....
So
Now surrounding his fair body, as it were that of a
beast,

The strong dogs rent it. Near Arcena first.

dwell about sacred Nysa and hold the festivals in honour of
Dionysus” (iii. 97). But in fact Nysa was sought by the
ancients in many different and distant lands and was probably
mythical, perhaps invented to explain the name of Dionysus.
See Stephanus Byzantius and Hesychius, 8.0. Nica; A.Wiede-
mann, on Herodotus, ii. 146; T. W. Allen and E. EK. Sikes, on

Homeric Hymn to Dionysus, i. 8. p. 4. ὶ
1 As to Actaeon and his dogs, see Diodorus Siculus, iv.
3-5 ; Nonnus, Dionys. v. 287 sqq. ; Palaephatus, De incredib.
3; Nonnus, in Westermann’s Mythographi Graeci, Appendix
Narrationum, 6, p. 360; Hyginus, Fab. 181; Ovid, Meta-
morph, iii. 138 8q.; Fulgentius, Mytholog. iii. 3; Scriptores
rerum mythicarum Latium, ed. G. H. Bode, vol. i. p. 103
(Second Vatican Mythographer, 81). Hyginus and Ovid give

lists of the dogs’ names.

323

y 2

APOLLODORUS

... μετὰ ταύτην ἄλκιμα τέκνα,
>
Λυγκεὺς καὶ Badios! πόδας aivetos, ἠδ᾽ ᾿Αμά-
ρυνθος.----
καὶ τούτους ὀνομαστὶ διηνεκεως κατέλεξε
‘ f ᾽ ’ » \ 3 , 3
καὶ τότε ᾿Ακταίων ἔθανεν Διὸς ἐννεσίῃσι.
πρῶτοι γὰρ μέλαν αἷμα πίον“ σφετέροιο ἄνακτος
Σπαρτός τ᾽ "Ὡμαργόςδ τε Βορῆς τ᾽ αἰψηροκέ-
λευθος.
οὗτοι δ᾽ ὁ ᾿Ακταίου πρῶτοι φάγον αἷμα 7 ἔλαψαν.
τοὺς δὲ μέτ᾽ ἄλλοι πάντες ἐπέσσυθενβΒ ἐμμε-
3 ’ 4 A 5 4 WwW 9 ’
ἀργαλέων ὀδυνῶν ἄκος ἔμμεναι ἀνθρώποισιν.

a N φ Ἁ 3 , ’
Υ. Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος,
Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται

1 Βαλίος Mitscherlich: βανός A.

2 καὶ τούτους ὀνομαστὶ διηνεκέως κατέλεξε Scaliger: καὶ obs
ὀνομαστὶ διήνεγκεν. .., ὡς καταλέξῃ Wagner.

3 καὶ τότε ᾿Ακταίων ἔθανεν Διὸς ἐννεσίῃσι Heyne, Wester-
mann, Miiller, Bekker (except that he reads αἰνεσίῃσι for
ἐννεσίῃσι). ἔθανεν is Aegius’s correction of the MS. reading
κτεῖναι (A) or κτεῖνε (PR°). Wagner edits the passage thus:

.. τότ᾽ ᾿Ακταῖον κτεῖναι Διὸς aivecinos. Bergk proposed to

read xreivay for κτεῖναι or κτεῖνε. 4 πίον Scaliger: ἀπὸ A.
5 "Ouapyos Bekker: ὧν ἀργὸς A: Otapyos Heyne: “Ὅμαργος
Bergk. 6 οὗτοι δ᾽ R: οὗ δ᾽ Α.

7 ἔλαψαν Ruhnken: ἔδαψαν A.
8 ἐπέσσυθεν Scaliger: ἐπέσσυθον A.

1 As to the discovery of the vine by Dionysus and the
wanderings of the god, see Diodorus Siculus, iii. 62 sq., iv.
1. 6 8q., iv. 2. 5 sqqg.; Strabo, xv. 1. 7-9, pp. 687 sg. The
story of the rovings of Dionysus, and in particular of his
journey to India, was probably suggested by a simple
observation of the wide geographical diffusion of the vine.
Wherever the plant was cultivated and wine made from the

rapes, there it would be supposed that the vine-god must

ave tarried, dispensing the bce or the bane of his gifts to

324

———— CNS il, ke ey

THE LIBRARY, III. 1v. 4-v, 1

.... after her a mighty brood,
Lynceus and Balius goodly-footed, and Amaryn-
thus.—
And these he enumerated continuously by name.
And then Actaeon perished at the instigation of Zeus.
For the first that drank their master’s black blood
Were Spartus and Omargus and Bores, the swift on
the track.
These first ate of Actaeon and lapped his blood.
And after them others rushed on him eagerly....
To be a remedy for grievous pains to men.

V. Dionysus discovered the vine,! and being
driven mad by Hera? he roamed about Egypt and

mortals. There seems to be some reason to think that the
original home of the vine was in the regions to the south of
the Black Sea, the Caucasus, and the Caspian Sea, where the
plant still grows wild ‘‘ with the luxuriant wildness of a
tropical creeper, clinging to tall trees and producing abundant
fruit without pruning or cultivation.” See A. de Candolle,
Origin of Cultivated Plants (London, 1884), pp. 191 sqq.
Compare A. Engler, in Victor Hehn, Kulturpfianzen und
Hausthiere in Pe Ubergang aus Asien’ (Berlin, 1902),
»p. 85 sqqg. But these regions are precisely those which
ionysus was supposed to have traversed on his journeys,
Certainly the idea of the god’s wanderings cannot have been
suggested, as appears to be sometimes imagined, by the
expedition of Alexander the Great to India (see F. A. Voigt,
in W. H. Roscher’s Lexikon der griech. und rom. Mythologte,
i. 1087), since they are described with geographical precision
by Euripides, who died before Alexander the Great was born.
In his famous play, The Bacchae (vv. 13-20), the poet intro-
duces the god himself describing his journey over Lydia,
Phrygia, Bactria, Media, and all Asia. And by Asia the
poet did not mean the whole continent of Asia as we under-
stand the word, for most of it was unknown to him; he meant
only the southern portion of it from the Mediterranean to the
Indus, in great part of which the vine appears to be native.
2 Compare Euripides, Cyclops, 3 sq.

325

APOLLODORUS |

Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον
Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων,
= Q 3 7 “A ’ 3 A

αὖθις δὲ eis Κύβελα τῆς Φρυγίας ἀφικνεῖται,
κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμα-
θών, καὶ λαβὼν παρ᾽ ἐκείνης τὴν στολήν, [ἐπὶ
"Ivdovs]! διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος
δὲ παῖς Δρύαντος, ᾿Ηδωνῶν βασιλεύων, οἱ Στρυ-
μόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέ-
βαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν

A , \ ’ 4 ᾽ \
πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ
ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύ-

a ᾽ Aa @ e , v4

pov πλῆθος αὐτῷ. αὖθις δὲ ai Βάκχαι ἐλύθησαν
ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε Διόνυ-
σος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου
νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέ-

1 ἐπὶ ᾿Ινδοὺς. These words are out of place here. Wagner
is probably right in thinking that we should either omit
them (with Hercher) or insert στρατεύσας after them, so as
to give the meaning: ‘‘and after marching against the
Indians he hastened through Thrace.”

2 ἐνεποίητε Heyne: ἐποίησε A.

1 The visit of Dionysus to Egypt was doubtless invented
to explain the close resemblance which the ancients traced
between the worships of Osiris and Dionysus. See Herodotus,
ii. 42, 49, and 144; Diodorus Siculus, i. 11.3, i. 13. 5, i. 96. 5,
iv. 1.6; Plutarch, 18ὲ8 et Osirts, 28, 34, and 35; Tibullus,
i. 7.29 sqqg. For the same reason Nysa, the place where
Dionysus was supposed to have been reared, was by some
people believed to be in the neighbourhood of Egypt. See
Homeric Hymn to Dionysus, i. 8 8q.; Diodorus Siculus,
i. 15. 6, iv. 2. 3.

2 For the association of Dionysus with Phrygia, see Euripi-
des, Bacchae, 58 sq., 78 8qq., where the chorus of Bacchanals
is represented escorting Dionysus from the mountains of
Phrygia to Greece. According to one account, Dionysus was

326

THE LIBRARY, III. v. 1

Syria. At first he was received by Proteus, king of
Egypt,) but afterwards he arrived at Cybela in
Phrygia.2_ And there, after he had been purified by
Rhea and learned the rites of initiation, he received
from her the costume and hastened through Thrace
against the Indians. But Lycurgus, son of Dryas,
was king of the Edonians, who dwell beside the
river Strymon, and he was the first who insulted and
expelled him.’ Dionysus took refuge in the sea with
Thetis, daughter of Nereus, and the Bacchanals were
taken prisoners together with the multitude of Satyrs
that attended him. But afterwards the Bacchanals
were suddenly released, and Dionysus drove Lycur-
gus mad. And in his madness he struck his son
Dryas dead with an axe, imagining that he was
lopping a branch of a vine, and when he had cut off

reared by the great Phrygian goddess Rhea (Stephanus
Byzantius, 8.v. Mdoravpa). These legends were probably
intended to explain the resemblances between the Bacchic
and the Phrygian religions, especially in respect of their wild
ecstatic and orgiastic rites.

8 For the story of the hostility of Lycurgus to Dionysus,
see Homer, Il. vi. 129 sqq., with the Scholia; Sophocles,
Antigone, 955 sqq.; Tzetzes, Schol. on Lycophron, 273;
Hyginus, Fab. 132; Servius, on Virgil, Aen. iii. 14; Scrtp-
tores rerum mythicarum Latint, ed. G. H. Bode, vol. 1. p. 39
(First Vatican Mythographer, 122). According to Sophocles,
it would seem that Lycurgus suffered nothing worse at the
hands of his subjects than imprisonment in a cave, where his
frenzy gradually subsided. According to Hyginus, Servius,
and the First Vatican Mythographer, the furious king, in
attempting to cut down the vines, lopped off one of his own
feet or even both his legs. It appears to be a common belief
that a woodman who cuts a sacred tree with an axe wounds
himself in so doing. See W. Mannhardt, Baumkultus, pp.
36 sq. It is said that when the missionary Jerome of Prague
was preaching to the heathen Lithuanians and persuading
them to cut down their sacred wvods, one of the converts,

327

APOLLODORUS

κτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε.1
τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς
καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος.
"Hédwvol δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν

1 ἐσωφρόνησε Aegius: ἐσωφρόνισε A.

moved by his exhortation, struck at an ancient oak with an
axe, but wounded himself in the legs and fell to the ground.
See Aeneas Sylvius, Opera (Bale, 1571), p. 418 [wrongly
numbered 420]. The accident to this zealous convert closely
resembles the one which is said to have befallen the Edonian
king in a similar attempt on the sacred vine.

1 Greek murderers used to cut off the extremities, such as
the ears and noses, of their victims, fasten them on a string,
and tie the string round the necks and under the armpits of
the murdered men. One motive assigned for this custom, and
probably the original one, was the wish by thus mutilating
the dead man to weaken him so that he, or rather his ghost,
could not take vengeance on his murderer (iva, φασίν, ἀσθενὴς
γένοιτο πρὸς τὸ ἀντειτίσασθαι τὸν φονέα, Scholiast on Sophocles,
Electra, 445 ; διὰ τούτων ὥσπερ τὴν δύναμιν ἐκείνων [scil. τῶν
ἀναιρεθέντων] ἀφαιρούμενοι, διὰ τὸ μὴ παθεῖν ἐς ὕστερόν τι δεινὸν
παρ᾽ ἐκείνων, Suidas, 8.0. μασχαλισθῆναι). On this barbarous
custom see the Scholiast on Sophocles, ζ.6.; Suidas, Ζ.6.;
Hesychius and Photius, Lexicon, 8.v. μασχαλίσματα ; Scholiast
on Apollonius Rhodius, Argon. iv. 477. According to one
account (Scholiast on Sophocles, J.c.), the murderer fastened
the extremities of his victim about his own person, but the
better attested and more probable account 1s that he tied
them about the mutilated body of his victim. Compare
E. Rohde, Psyche®, i. 322-326; R. C. Jebb, on Sophocles,
Electra, 445, with the Appendix, PP. 211 sq. The practice is
perhaps illustrated by an original drawing in the Ambrosian
manuscript of the Jliad, which represents the Homeric
episode of Dolon (Zl. x. 314 8qq.); in the drawing the corpse
of the slain Dolon is depicted shorn of its feet and hands,
which lie beside it, while Ulysses holds Dolon’s severed head
in his hand. See Annalz del? Insututo dt Correspondenza
Archeologica (Rome, 1875), tav. d’agg. R.; A. Baumeister,

328

THE LIBRARY, III. v. 1

his son’s extremities,! he recovered his senses.2 But
the land remaining barren, the god declared oracu-
larly that it would bear fruit if Lycurgus were put
to death. On hearing that, the Edonians led him to

Denkmdler des klassischen Altertums, i. 460 sq., fig. 506.
It appears to be a widespread belief that the ghost of one who
has died a violent death is dangerous to his slayer, but that
he can be rendered powerless for mischief by maiming his
body in such a way as would have disabled him in life. For
example, some of the Australian aborigines used to cut off the
thumbs of the right hands of dead enemies to prevent their
ghosts from throwing spears. See A. Oldfield, ‘‘The Abo-
rigines of Australia,” Transactions of the Ethnological Society
of London, iii. (1865) p. 287. In Travancore the spirits of
murderers who have been hanged are thought to be very
mischievous ; hence, in order to prevent them from doing
harm, it used to be customary to cut off the heels of the
criminal with a sword or to hamstring him as he swung on
the gallows. SeeS. Mateer, The Land of Charity (London,
(1871), pp. 203 8g. In Armenia, when a person falls sick soon
after the death of amember of the family, it is supposed that
the sickness is caused by the dead man, who cannot rest in
his grave until he has drawn away one of his kinsfolk to the
spirit land. To prevent this catastrophe, the body of the
deceased is disinterred and decapitated, and to make assurance
doubly sure the head is smashed or a needle is stuck into it
and into the heart. See Manuk Abeghian, Der armenische
Volksglaube (Leipsic, 1899), p. 11. In some parts of West
Africa it is similarly customary to disinter and decapitate a
corpse of a person whose ghost is supposed to be causing sick-
ness, ‘‘ because the deceased, having his head cut off, will not
have the same strength as before, and consequently will not
be in a position to trouble him (the patient).” See J. B.
Labat, Relation Historique de (Ethiopie Occidentale (Paris,
1732), i. 208.

2 So Orestes, driven mad by the Furies of his murdered
mother, is said to have recovered his senses on biting off one
of his own fingers (Pausanias, viii. 34. 2). By the sacrifice he
may be supposed to have appeased the anger of his mother’s

host, who was thought to be causing his madness. Compare
olk-lore in the Old Pontanent 111. 240 sq.
329

APOLLODORUS

ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου
βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.
Διελθὼν δὲ Θράκην [καὶ τὴν ᾿Ινδικὴν ἅπασαν,
στήλας ἐκεῖ στήσας}ὔ; ἧκεν εἰς Θήβας, καὶ τὰς
γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας
βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννη-
θεὶς ἐξ ᾿Αγανῆς ᾿Εχίονι, παρὰ Κάδμου εἰχηφὼς
τὴν βασιλείαν, διεκώλυς ταῦτα γίνεσθαι, καὶ
παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατά-
σκοπος ὑπὸ τῆς μητρὸς ᾿Αγανῆς κατὰ μανίαν
ἐμελίσθη" ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δεί-
Eas δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς “Apyos,
κἀκεῖ 5 πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς
γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους
ἔχουσαιβϑ παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο.
βουλόμενος δὲ ἀπὸ τῆς ᾿Ικαρίας εἰς Νάξον διακο-
μισθῆναι, Tuppnvav λῃστρικὴν ἐμισθώσατο τρι-
npn. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον,
ἠπείγοντο δὲ εἰς τὴν ᾿Ασίαν ἀπεμπολήσοντες.
ὁ δὲ τὸν μὲν ἱστὸν' καὶ τὰς κώπας ἐποίησεν ὄφεις,
τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν" οἱ
δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον
1 The words enclosed in brackets are probably an inter-

polation, as Heyne thought. Hercher omits them.

2 κἀκείνων Eberhard.
ὃ ἔψουσαι A. Ludwich, perhaps rightly. But we should

expect ἑψήσασαι.
ἱστὸν Aegius: ἰσθμὸν Α.

1 The king thus done to death was perhaps supposed to die
in the character of the god ; for Dionysus εἰ τινι was said to
have been rent in pieces by the Titans. See Adonis, A tts,
Osiris, 3rd ed. ii. 98 sg.; Spirits of the Oorn and of the Wild,
1. 24 eq.

339°

THE LIBRARY, III. v. 1-3

Mount Pangaeum and bound him, and there by the
will of Dionysus he died, destroyed by horses.?
Having traversed Thrace and the whole of India
and set up pillars there,2 he came to Thebes, and
forced the women to abandon their houses and rave
in Bacchic frenzy on Cithaeron. But Pentheus,
whom Agave bore to Echion, had succeeded Cadmus
in the kingdom, and he attempted to put a stop to
these proceedings. And coming to Cithaeron to spy
on the Bacchanals, he was torn limb from limb by
his mother Agave in a fit of madness; for she
thought he was a wild beast. And having shown
the Thebans that he was a god, Dionysus came to
Argos, and there again, because they did not honour
him, he drove the women mad, and they on the
‘mountains devoured the flesh of the infants whom
they carried at their breasts. And wishing to be
ferried across from Icaria to Naxos he hired a pirate
ship of Tyrrhenians. But when they had put him
on board, they sailed past Naxos and made for
Asia, intending to sell him. Howbeit, he turned
the mast and oars into snakes, and filled the vessel
with ivy and the sound of flutes. And the pirates
went mad, and leaped into the sea, and were turned

* Compare J. Tzetzes, Chiltades, viii. 582 sqq.

3 In these lines Apollodorus has summarized the argument
of the Bacchae of Euripides ; for the death of Pentheus, see
vv. 1043 sqg. Compare Hyginus, Fab. 184; Ovid, Meta-

h. iii. 511 844.» especially 701 sqq.; Scriptores rerum
mahicn acarum Latins, ed. G. H. Bode, vol. i. p. 103 (Second
Vatican Mythographer, 83). Aeschylus wrote a tragedy on
the subject of Pentheus (T'ragicorum mice Fragmenta,
ed. A. Nauck?, pp. 60 q.).

‘The reference is to the madness “of the daughters of
Proetus. See above, ii. 2. 2 note.

331

APOLLODORUS

καὶ ἐγένοντο δελφῖνες. ὡς δὲ! μαθόντες αὐτὸν
θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ “ Ardov
τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετ᾽
αὐτῆς εἰς οὐρανὸν ἀνῆλθεν.

1 ὡς δὲ Miiller, Westermann: ὧδε Heyne: ὡς δὲ Bekker,
Hercher, Wagner.

1 The story of Dionysus and the pirates is the theme of the
Homeric Hymn No. VII. Τὸ Dionysus. Compare Ovid, Meta-
morph. iii. 581 sqq.; Hyginus, Fab. 134; td. Astronomn. ii. 17;
Servius, on Virgil, Aen. i. 67; Scriptores rerum mythicarum
Latini, ed. G. H. Bode, vol. i. pp. 39, 133 (First Vatican
Mythographer, 123; Second Vatican Mythographer, 171)

* Compare Diodorus Siculus, iv. 25. 4. Dionysus is said
to have gone down to hell to fetch up his mother Semele at
Lerna, where he plunged into the Alcyonian Lake, a pool
which was supposed to be bottomless and therefore to afford
an easy access to the nether world. See Pausanias ii. 37. 5;
and for a description of the pool as it is at the present time,
see my commentary on Pausanias, vol. v. pp. 604 sq. Never
having been in hell before, Dionysus did not know how to go
there, and he was reduced to the necessity of asking the
way. Acertain Prosymnus pointed it out to the deity on
condition of receiving a certain reward. When Dionysus
returned from the lower world, he found that his guide
had died in the meantime; but he punctually paid the
promised reward to the dead man at his grave with the
help of a branch of fig wood, which he whittled into an
appropriate shape. This story was told to explain the
similar implements which figured prominently in the pro-
cessions of Dionysus. See Clement of Alexandria, Protrept.
ii. 34, pp. 29 sg., ed. Potter; Nonnus, in Westermann’s
Mythographi Graect, Appendix Narrationum. xxii. 1, Ὁ. 368;
Tzetzes, Schol. on Lycophron, 212; Arnobius, Adversus
Nationes, v.28; Hyginus, Astronom. ii. 5. Pausanias calls
the god’s guide Polymnus, unless that form of the name is
the mistake of a copyist for Prosymnus, as seems to be
suggested by the epithet Prosymna, which was applied to
Demeter in the sacred grove at Lerna, where Dionysus also
had an image. See Pausanias, ii. 37.1. However, Hyginus
gives Hypolipnus as the name of the guide to hell. Every
year the descent of the god through the deep water was

332

THE LIBRARY, III. v. 3

into dolphins. Thus men perceived that he was a
god and honoured him; and having brought up his
mother from Hades and named her Thyone, he
ascended up with her to heaven.? |

celebrated with nocturnal rites on the reedy margin of the
pool (Pausanias, ii. 37. 6). The pious Pausanias shrank from
divulging the nature of the rites; but from Plutarch we
learn that a lamb was thrown into the lake as an offering to
the warder of hell, while on trumpets hidden in the god’s
leafy emblems the buglers blew blasts which, startling the
stillness and darkness of night, were believed to summon up
the lost Dionysus from the watery depths. See Plutarch,
Isis et Osiris, 35. Perhaps in answer to this bugle call an
actor, dressed in the vine-god’s garb, may have emerged
dripping from the pool to receive the congratulations of the
worshippers on his rising from the dead. However, accord-
ing to others, the resurrection of Dionysus and his mother
took place, not in the gloomy swamp at Lerna, but on the
beautiful, almost landlocked, bay of Troezen, where now-
adays groves of oranges and lemons, interspersed with the
dark foliage of tall cypresses, fringe the margin of the calm
blue water at the foot of the rugged mountains. See Pau-
sanias, ii. 31. 2. Plutarch has drawn a visionary picture of
the scene of the ascension. It was, he says, a mighty chasm
like the caves sacred to Bacchus, mantled with woods and
green grass and blooming flowers of every sort, and exhaling
a delicious, an intoxicating, perfume, while all about it the
souls of the departed circled and stooped upon the wing like
flights of birds, but did not dare to cross its tremendous
depth. It was called the Place of Forgetfulness. See Plu-
tarch, De sera numinis vindicta, 22, pp. 565 sq. A pretty
story was told of the device by which Dionysus induced the
rim warden of the dead to release the soul of his mother
rom the infernal gaol. It is said that Hades consented to
set her free provided that her son would send of his best
beloved to replace her shade in the world of shadows. Now
of all the things in the world the dearest to Dionysus were
the ivy, the vine, and the myrtle; so of these he sent the
- myrtle, and that is why the initiated in his rites wreathed
their brows with myrtle leaves. See Scholiast on Aristo-
phanes, Frogs, 330. The harrying of hell is the theme of
Aristophanes’s amusing comedy The Frogs.

333

4

oT)

APOLLODORUS

Ὁ δὲ Κάδμος μετὰ ‘A pyovias Θήβας ἐκλιπὼν
πρὸς ᾿Εγχελέαςϊ παραγίνεται. τούτοις δὲ ὑπὸ
Ἰλλυριῶν πολεμουμένοις ὁ θεὸς ἔχρησεν ᾽Ιλλυ-
ριῶν κρατήσειν, ἐὰν ἡγεμόνας Κάδμον καὶ ‘Appo-
νίαν ἔχωσιν. οἱ δὲ πεισθέντες ποιοῦνται κατὰ
Ἰλλυριῶν ἡγεμόνας τούτους καὶ κρατοῦσι. καὶ
βασιλεύει Κάδμος ᾿Ιλλυριῶν, καὶ παῖς ᾿Ιλλυριὸς
αὐτῷ γίνεται. αὖθις δὲ μετὰ ‘Appovias εἰς δρά-
κοντα μεταβαλὼν εἰς Ἡλύσιον πεδίον ὑπὸ Διὸς
ἐξεπέμφθη.

Πολύδωρος δὲ Θηβῶν βασιλεὺς γενόμενος Νυκ-

, a ͵ ~ Ὡς ὃ , ,
τηΐίδα γαμεῖ, Νυκτέως <tod>? Χθονίου θυγατέρα,
καὶ γεννᾷ Λάβδακον. οὗτος ἀπώλετο, μετὰδ
Πενθέα ἐκείνῳ φρονῶν παραπλήσια. καταλε-
πόντος δὲ Λαβδάκου παῖδα ἐνιαυσιαῖον Λάιον,
τὴν ἀρχὴν ἀφείλετο Λύκος, ἕως οὗτος ἦν παῖς,
ἀδελφὸς ὧν Νυκτέως. ἀμφότεροι δὲ [ἀπὸ Ev-

1 ᾿Εγχελέας R: ἀγχελέας Α. * rod inserted by Aegius.
3 κατὰ Siebelis.

1 As to the departure of Cadmus and Harmonia to Illyria
and their transformation into snakes in that country, where
their tomb was shown in later ages, see Apollonius Rhodius,
Argon. iv. 516 sqq.; Dionysius Periegetes, Orbis Descriptio,
390 sqq., with the commentary of Eustathius on v. 391;
Strabo, i. 2. 39, p. 46, vii. 7. 8, p. 326; Pausanias, ix, 5. 3;
Athenaeus, xi. 5, p. 4628; Stephanus Byzantius, 8.v. Auppd-
χιον ; J. Tzetzes, Chiliades, iv. 393 sqq.; Ovid, Metamorph.
iv. 563-603; Hyginus, Fab. 6; Lactantius Placidus, on
Statius, Theb. iii. 290; Scriptores rerum mythicarum Latint,
ed. ἃ. H. Bode, vol. i. p. 48 (First Vatican Mythographer,
150). Euripides mentions the transformation of the couple
into snakes, but without speaking of their banishment to
Illyria (Bacchae, 1530 sq.), probably because there is a long

334

THE LIBRARY, III. v. 4-5

But Cadmus and Harmonia quitted Thebes and
went to the Encheleans. As the Encheleans were
being attacked by the Illyrians, the god declared by
an oracle that they would get the better of the
Illyrians if they had Cadmus and Harmonia as their
leaders. They believed him, and made them their
leaders against the Illyrians, and got the better of
them. And Cadmus reigned over the I}lyrians, and
a son Illyrius was born to him. But afterwards he
was, along with Harmonia, turned into a serpent
and sent away by Zeus to the Elysian Fields.!

Polydorus, having become king of Thebes, married
Nycteis, daughter of Nycteus, son of Chthonius, and
begat Labdacus, who perished after Pentheus because
he was like-minded with him.? But Labdacus having
left a one-year-old son, Laius, the government was
usurped by Lycus, brother of Nycteus, so long as
Laius was a child. Both of them® had fled from

lacuna in this part of the text. According to Hyginus, the
transformation of the two into serpents was a punishment
inflicted by Ares on Cadmus for killing his sacred dragon
which guarded the spring at Thebes, which Hyginus absurdly
calls the Castalian spring. It is a common belief, especially
among the Bantu tribes of South Africa, that human beings
at death are turned into serpents, which often visit the old
home. There is some reason to think that the ancestors of
the Greeks may have shared this widespread superstition, of
which the traditional transformation of Cadmus and Har-
monia would thus be an isolated survival. See Adonis, Aitis,
Osiris, 3rd ed. i. 82 846.

2 Compare Euripides, Phoentssae, 8; Pausanias ii. 6. 2,
ix. 5. 4 84. Apollodorus implies that Labdacus was mur-
dered by the Bacchanals because he set himself against the
celebration of their orgiastic rites. But there seems to be no
express mention of his violent death in ancient writers.

ὃ That is, the two brothers Lycus and Nyeteus.

335

APOLLODORUS

, 1 ’᾽ 3 \ ’ 3 ’ Ἁ
βοίας}]; φυγόντες, ἐπεὶ Φλεγύαν ἀπέκτειναν τὸν
“Apeos καὶ Δωτίδος τῆς Βοιωτίδος, ‘Tpiav? κατῴώ-
κουν, καὶ .. .8 διὰ τὴν πρὸς Πενθέα οἰκειότητα
3 ’ a e \ 4 ’ f
ἐγεγόνεσαν πολῖται. αἱρεθεὶς οὖν Λύκος πολέ-

ς ἃ ’ 3 Ἅθρε 4 a ὃ ’ὔ Ἁ
μαρχος ὑπὸ Θηβαίων ἐπέθετοἠ τῇ δυναστείᾳ, καὶ
βασιλεύσας ἔτη εἴκοσι,δ φονευθεὶς ὑπὸ Ζήθου καὶ
? 4 VA 3 » »ν VA 2 ’
Αμφίονος θνήσκει δι’ αἰτίαν τήνδε. ᾿Αντιόπη

4 4 ’ ὡς 4 \ [οὶ ς
θυγάτηρ ἦν Νυκτέως" ταύτῃ Ζεὺς συνῆλθεν. ἡ

δὲ ὡς ἔγκυος ἐγένετο, τοῦ πατρὸς ἀπειλοῦντος εἰς

Σικυῶνα ἀποδιδράσκει πρὸς “Emwréa καὶ τούτῳ
γαμεῖται. Νυκτεὺς δὲ ἀθυμήσας ἑαυτὸν φονεύει,
δοὺς ἐντολὰς" Λύκῳ παρὰ ᾿Επωπέως καὶ παρὰ
᾿Αντιόπης λαβεῖν δίκας. ὁ δὲ στρατευσάμενος
Σικυῶνα χειροῦται, καὶ τὸν μὲν ᾿᾽Επωπέα κτείνει,
τὴν δὲ ᾿Αντιόπην ἤγαγεν αἰχμάλωτον. ἡ δὲ ἀγο-

1 ἀπὸ EvBolas A. These words are deleted by Hercher
and Wagner. Heyne also preferred to omit them. See
exegetical note. 53. Ὑρίαν Heyne: Συρίαν A.

3 There seems to be a lacuna here, which Heyne proposed
to supply by the words ἐκεῖθεν ἐλθόντες eis Θήβας. I translate
accordingly.

4 ἐπέθετο Εἰ : ἐπετίθετο A. 5 εἴκοσι A: δεκαοκτώ KE.

6 ἐντολὰς ERS: ἐντολὴν A.

1 This Phlegyas is supposed to be Phlegyas, king of Orcho-
menus, whom Pausanias (ix. 36. 1) calls a son of Ares and
Chryse. If this identification is right, the words ‘‘from
Euboea”’ appear to be ou as Heyne pointed out, since
Orchomenus is not in Euboea but in Boeotia. But there were
many places called Euboea, and it is possible that one of
them was in Boeotia. If that was so, we may conjecture
that the epithet ‘‘ Boeotian,” which, applied to Dotis, seems
superfluous, was applied by Apollodorus to Euboea and has
been misplaced by a copyist. If these conjectures are
adopted, the text will read thus: ‘‘ Both of them fled from
Euboea in Boeotia because they had killed Phlegyas, son of

336

THE LIBRARY, III. v. 5

Euboea because they had killed Phlegyas, son of
Ares and Dotis the Boeotian,! and they took up
their abode at Hyria, and thence having come to
Thebes, they were enrolled as citizens through their
friendship with Pentheus. So after being chosen
commander-in-chief by the Thebans, Lycus com-
passed the supreme power and reigned for twenty
years, but was murdered by Zethus and Amphion
for the following reason. Antiope was a daughter
of Nycteus, and Zeus had intercourse with her.?
When she was with child, and her father threatened
her, she ran away to Epopeus at Sicyon and was
married to him. In a fit of despondency Nycteus
killed himself, after charging Lycus to punish
Epopeus and Antiope. Lycus marched against
Sicyon, subdued it, slew Epopeus, and led Antiope
away captive. On the way she gave birth to two

Ares and Dotis, and they took up their abode at Hyria.”
As to the various places called Euboea, see Stephanus
Byzantius, 3.v. Εὔβοια ; W. Pape, Worterbuch der griechischen
Kigennamen, 8.0. Εὔβοια.

With the following story of Antiope and Dirce compare
Pausanias, ii. 6. 1 sqq., ix. 25.3; J. Malalas, Chronographia,
ii. pp. 45-49, ed. L. Dindorf; Scholiast on Apollonius Rho-
dius, Argon. iv. 1090; Nicolaus Damascenus, frag. 11, in
Fragmenta Historicorum Graecorum, ed. C. Miiller, iii.
365 sq.; Hyginus, Fab. 7 and 8; Scriptores rerum mythi-
carum Latint, ed. G. H. Bode, vol. i. pp. 32, 99 sg. (First
Vatican Mythographer, 97; Second Vatican Mythographer,
74). Euripides wrote a tragedy Antiope, of which Hyginus
(Fab. 8) gives a summary. Many fragments of the play
have been preserved. See Tragicorum Graecorum Frag-
menta, ed. A. Nauck,*® pp. 410 8δᾳᾳ. In his version of the
story Apollodorus seems to have followed Euripides. The
legend is commemorated in the famous group of statuary
called the Farnese bull, which is now in the museum at
Naples. See A. Baumeister, Denkmdler des klassischen
Altertums, i. 107, fig. 113.

337

VOL. I. Ζ

APOLLODORUS

μένη δύο γεννᾷ παῖδας ἐν ᾿Ελευθεραῖς τῆς Βοιω-
τίας, obs ἐκκειμένους εὑρὼν βουκόλος ἀνατρέφει,
καὶ τὸν μὲν καλεῖ Ζῆθον τὸν δὲ ᾿Αμφίονα. Ζῆθος
μὲν οὖν ἐπεμελεῖτο βουφορβίων, ᾿Αμφίων δὲ
κιθαρῳδίαν ἤσκει, δόντος αὐτῷ λύραν “Ε;ρμοῦ.
᾿Αντιόπην δὲ ἠκίζετο Λύκος καθείρξας καὶ ἡ τού-
του γυνὴ Δίρκη" λαθοῦσα δέ ποτε, τῶν δεσμῶν
αὐτομάτως" λυθέντων, ἧκεν ἐπὶ τὴν τῶν παίδων
ἔπαυλιν, δεχθῆναι πρὸς αὐτῶν θέλουσα. οἱ δὲ
ἀναγνωρισάμενοι τὴν μητέρα, τὸν μὲν Λύκον
κτείνουσι, τὴν δὲ Δίρκην δήσαντες ἐκ ταύρον
ῥίπτουσι θανοῦσαν εἰς κρήνην τὴν ἀπ᾽ ἐκείνης
καλουμένην Δίρκην. παραλαβόντες δὲ τὴν δυνα-
στείαν τὴν μὲν πόλιν ἐτείχισαν, ἐπακολουθησάν-
tov τῇ ᾿Αμφίονος λύρᾳ τῶν λίθων, Λάιον δὲ
ἐξέβαλον. ὁ δὲ ἐν Πελοποννήσῳ διατελῶν ἐπιξε-
νοῦται Πέλοπι, καὶ τούτου παῖδα Χρύσιππον
ὡρματοδρομεῖν διδάσκων ἐρασθεὶς ἀναρπάζξει.

1 βουφορβίων KS: βουφοραίων A.

2 αὐτομάτως Heyne, Westermann, Miiller, Bekker, Her-
cher: αὐτομάτων ESA, Wagner.

1 Compare Pausanias, ix. 5. 7 eq. The two brothers are
said to have quarrelled, the robust Zethus blaming Amphion
for his passionate addiction to music and urging him to
abandon it for what he deemed the more manly pursuits of
agriculture, cattle-breeding and war. The gentle Amphion
yielded to these exhortations so far as to cease to strum the
lyre. See Dio Chrysostom, Or. lxxili. vol. ii. p. 254, ed.
Ἢ Dindorf ; Horace, Hpist. i. 18. 41-44; Tragicorum Grae-
corum Fragmenta, ed. A. Nauck?, pp. 414-416, frag. 184-188.
The discussion between the two brothers, the one advocating
the practical life and the other the contemplative or artistic,
seems to have been famous. It is illustrated by a fine relief
in which we see Amphion standing and holding out his lyre
eagerly for the admiration of his athletic brother, who sits

338

gy ce Ss ΕἾΡΑ,

THE LIBRARY, IIL v. 5

sons at Eleurethae in Boeotia. The infants were
exposed, but a neatherd found and reared them,
and he called the one Zethus and the other
Amphion. Now Zethus paid attention to cattle-
breeding, but Amphion practised min&trelsy, for
Hermes had given him ἃ lyre.1_ But Lycus and his
wife Dirce imprisoned Antiope and treated her
despitefully. Howbeit, one day her bonds were
loosed of themselves, and unknown to her keepers
she came to her sons’ cottage, begging that they
would take herin. They recognized their mother,
and slew Lycus, but Dirce they tied to a bull, and
flung her dead body into the spring that is called
Dirce after her. And having succeeded to the
sovereignty they fortified the city, the stones follow-
ing Amphion’s lyre*?; and they expelled Laius.8
He resided in Peloponnese, being hospitably received
by Pelops; and while he taught Chrysippus, the son
of Pelops, to drive a chariot, he conceived a passion
for the lad and carried him off.4 ΄"

regarding it with an air of smiling disdain. See W. H.
Roscher, Leatkon der griech. und rém. Mythologie, i. 311.

2 Compare Homer, Od. xi. 260-265 (who does not mention
the miracle of the music); Apollonius Rhodius, Argon. i.
735-741 ; Pausanias, ix. 5. 6-8; Propertius, i. 9. 10, iv. 2.
3 8q.; Horace, Odes, iii. 11. 2, Ars Poetica, 394-396. Apol-
lonius represents Zethus staggering under the load of a
mountain, while Amphion strolls along drawing a cliff twice
as large after him by singing to his golden lyre. He seems to
have intended to suggest the feebleness of brute strength by
comparison with the power of genius.

3 As to the banishment and restoration of Laius, see Pau-
sanias, ix. 5.6 and 9; Hyginus, Fab. 9.

4 Compare Athenaeus, xiii. 79, pp. 602 sq., who says that
Laius carried off Chrysippus in his chariot to Thebes. Chry-
sippus is said to have killed himself for shame. See the
Scholiast on Euripides, Phoenissae, 14760.

339

6

APOLLODORUS

Γαμεῖ δὲ Ζῆθος μὲν Θήβην, ἀφ᾽ ἧς ἡ πόλις
Θῆβαι, ᾿Αμφίων δὲ Νιόβην τὴν Ταντάλου, ἣ
γεννᾷ παῖδας μὲν ἑπτά, Σίπυλον ὐπίνυτον
Ἰσμηνὸν Δαμασίχθονα ᾿Αγήνορα Φαίδιμον Tav-
ταλον, θυγατέρας δὲ τὰς ἴσας, ᾿Εθοδαΐαν (ἢ ὥς
τινες Νέαιραν) Κλεόδοξαν ᾿Αστυόχην Φθίαν
Πελοπίαν ᾿Αστυκράτειαν ᾽Ὧγυγίαν. Ἡσίοδος δὲ

1 Kor the story of Niobe and her children, see Homer,
Iliad, xxiv. 6U2 sqq.; Diodorus Siculus, iv. 74; Pausanias,
i. 21. 3, ii. 21.9, v. 11.2, ν. 16. 4, viii. 2.5 and 7; J. Tzetzes,
Chiltades, iv. 416 sqqg.; Ovid, Metamorph. vi. 146 sqq.;
Hyginus, Fab. 9 and 11; Lactantius Placidus on Statius,
Theb. iii. 191; Scriptores rerum mythicarum Latini, ed.
G. H. Bode, vol. i. p. 50 (First Vatican Mythographer, 156).
Great diversity of opinion prevailed among the ancients with
regard to the number of Niobe’s children. Diodorus, Ovid,
Hyginus, Lactantius Placidus, and the First Vatican Mytho-
grapher agree with Apollodorus as to the seven sons and
seven daughters of Niobe, and from the Scholiast on Euri-
pides, Phoenissae, 159, we learn that Aeschylus, Euripides,
and Aristophanes in lost plays adopted the same numbers,
but that Pherecydes agreed with Homer in reckoning six
sons and six daughters, while Hellanicus allowed the lady
no more than four sons and three daughters. On the
other hand, Xanthus the Lydian, according to the same
Scholiast, credited her with a score of children, equally
divided between the two sexes. Herein he probably fol-
lowed the authority of Hesiod (see Apollodorus, below),
and the same liberal computation is said to have been
accepted by Bacchylides, Pindar, and Mimnermus, while
Sappho reduced the figure to twice nine, and Aleman to ten
all told (Aulus Gellius, xx. 70; Aelian, Varta Historia, xii.
36). Aeschylus and Sophocles each wrote a tragedy Neobe,
of which some fragments remain. See Tragicorum Grae-
corum Fragmenta, ed. A. Nauck?, pp. 50 sqq., 228 sg.; The
Fragments of Sophocles, ed. A. C. Peason, il. 94 sqq., frag.
442-451. The subject is rendered famous by the fine group
of ancient statuary now in the Uffizi gallery at Florence. See

340

THE LIBRARY, III. v. 6

Zethus married Thebe, after whom the city of
Thebes is named; and Amphion married Niobe,
daughter of Tantalus,! who bore seven sons, Sipylus,
Eupinytus, Ismenus, Damasichthon, Agenor, Phae-
dimus, Tantalus, and the same number of daughters,
Ethodaia (or, as some say, Neaera), Cleodoxa,
Astyoche, Phthia, Pelopia, Astycratia, and Ogygia.
But Hesiod says that they had ten sons and ten

A. Baumeister, Denkmdler des klassischen Altertums, iii.
1674 sqq. Antiquity hesitated whether to assign the group
to Scopas or Praxiteles (Pliny, Nat. Hist. xxxvi. 28), and
modern opinion is still divided on the qugstion. See my note
on Pausanias, ii. 29. 9 (vol. 111. p. 201). The pathetic char-
acter of the group may perhaps be held to speak in favour of
Scopas, who seems to have excelled in the portrayal of the
sterner, sadder emotions, while Praxiteles dwelt by preference
on the brighter, softer creations of the Greek religious
imagination. This view of the sombre cast of the genius of
Scopas is suggested by the subjects which he chose for the
decoration of the temple of Athena Alea at Tegea (Pausanias,
‘vili. 45. 5-7), and by the scanty remains of the sculptures
which have been found on the spot. See my commentary on
Pausanias, vol. iv. pp. 426 sgg. However, the late historian
of Greek sculpture, Professor M. Collignon, denied that the
original of this famous group, which he regarded as a copy,
was either by Scopas or Praxiteles. He held that-it belongs
to an Asiatic school of sculpture characterized by Peete
grouping, and that it could not have been executed before the
third century B.c. To the same school he would assign
another famous group of sculpture, that of Dirce and the bull
(above, iii. 5. 5 note). See M. Collignon, Histoire de la
Sculpture Grecque (Paris, 1892-1897), ii. 532 sqqg, The tomb
of the children of Niobe was shown at Thebes (Pausanias,
ix. 16.7; compare Euripides, Phoentssae, 159 sq.) ; but ac-
cording to Statius (Theb. vi. 124 sq.) the Mater Dolorosa
carried the ashes of her dead children in twice six urns to
be buried on her native Mount Sipylus. Thus the poet
dutifully follows Homer in regard to the number of the
children.

. 341

"“APOLLODORUS

δέκα μὲν υἱοὺς. δέκα δὲ θυγατέρας, Ἡρόδωρος 1 δὲ
δύο μὲν ἄρρενας τρεῖς δὲ θηλείας, “Ὅμηρος δὲ &&
μὲν υἱοὺς ἕξ δὲ θυγατέρας φησὶ γενέσθαι. εὔτεκ-
νος δὲ οὖσα Νιόβη τῆς Λητοῦς εὐτεκνοτέρα εἶπεν
ὑπάρχειν: Λητὼ δὲ ἀγανακτήσασα τήν τε “Ap-
τεμιν καὶ Tov ᾿Απόλλωνα Kat αὐτῶν παρώξυνε,
καὶ τὰς μὲν θηλείας ἐπὶ τῆς οἰκίας κατετόξευσεν
Αρτεμις, τοὺς δὲ ἄρρενας κοινῇ πάντας ἐν Κιθαι-
pave ᾿Απόλλων κυνηγετοῦντας ἀπέκτεινεν. ἐσώ-
θη δὲ τῶν μὲν ἀρρένων ᾿Αμφίων, τῶν δὲ θηλειῶν
Χλωρὶς ἡ πρεσβυτέρα, ἣἧ Νηλεὺς συνῴκησε.
κατὰ δὲ Τελέακιλλαν ἐσώθησαν ᾿Αμύκλας 5 καὶ
Μελίβοια, ἐτοξεύθη δὲ ὑπ᾽ αὐτῶν καὶ ᾿Αμφίων.
αὐτὴ δὲ Νιόβη Θήβας ἀπολιποῦσα πρὸς τὸν
πατέρα Τάνταλον ἧκεν εἰς Σίπυλον, κἀκεῖ Διὶ
εὐξαμένη τὴν μορφὴν εἰς λίθον μετέβαλε, καὶ
χεῖται δάκρυα νύκτωρ καὶ μεθ᾽ ἡμέραν τοῦ λίθου.

Μετὰ δὲ τὴν ᾿Αμφίονος τελευτὴν Λάιος τὴν
βασιλείαν παρέλαβε. καὶ γήμας θυγατέρα Μενοι-
κέως, ἣν ἔνιοι μὲν ᾿Ιοκάστην ἔνιοι δὲ ᾿Επικάστην
λέγουσι, χρήσαντος τοῦ θεοῦ μὴ γεννᾶν (τὸν

: Ἡρόδωρος Aegius : ἡρόδοτος A.
2 ᾿Αμύκλας A, Westermann, Miiller, Wagner: ᾿Αμύκλα
Heyne, Bekker, Hercher.

1 Compare Pausanias, ii, 2]. 9, v. 16. 4, according to whom
Meliboea was the original name of Chloris; but she turned
pale with fear at the slaughter of her brothers and sisters,
and so received the name of Chloris, that is, the Pale
Woman. As to the marriage of Chloris with Neleus, see
Homer, Od. xi. 281 sqq.

2 The ancients differed as to the death of Amphion.
According to one account, he went mad (Lucian, De salta-
tione, 41), and in attempting to attack a temple of Apollo;

342 :

THE LIBRARY, III, v. 6-7

daughters; Herodorus that they had two male
children and three female; and Homer that they
had six sons and six daughters. Being blessed with
children, Niobe said that she was more blessed with
children than Latona. Stung by the taunt, Latona
incited Artemis and Apollo against them, and
Artemis shot down the females in the house, and
Apollo killed all the males together as they were
hunting on Cithaeron. Of the males Amphion alone
was saved, and of the females Chloris the elder,
whom Neleus married. But according to Telesilla
there were saved Amyclas and Meliboea,! and
Amphion also was shot by them.? But Niobe her-
self quitted Thebes and went to her father Tantalus
at Sipylus, and there, on praying to Zeus, she was
transformed into a stone, and tears flow night and
day from the stone. |

After Amphion’s death Laius succeeded to the
kingdom. And he married a daughter of Menoe-
ceus; some say that she was Jocasta, and some that
she was Epicasta.2 The oracle had warned him not

doubtless in order to avenge the death of his sons on the
divine murderer, he was shot dead by the deity (Hyginus,
Fab. 9). According to Ovid (Metamorph. vi. 271 8q.), he
stabbed himself for grief.

3 For the tragic story of Laius, Jocasta or Epicasta, and
their son Oedipus, see Homer, Od. xi. 271-280, with the
Scholiast on v. 271; Euripides, Phoentssae, 1-62; Diodorus
Siculus, iv. 64; Pausanias, ix. 2. 4, ix. 5. 10 8q., x. 5. 3 86. ;
Scholiast on Euripides, Phoentasae, 1760; Hyginus, Fab. 66
and 67. In Homer the mother of Oedipus is named Epi-
casta ; later writers call her Jocasta. The mournful tale of
Oedipus is the subject of Sophocles’s two great tragedies, the
Oedipus Tyrannus and the Oedipus Coloneus. It is also
the theme of Seneca’s tragedy Oedipus. From the Scholiast
on Homer (l.c.) we learn that the story was told by Andro-
tion. Apollodorus’s version of the legend closely follows

343

APOLLODORUS

γεννηθέντα yap πατροκτόνον ἔσεσθαι) ὁ δὲ οἰνω-
θεὶς συνῆλθε τῇ γυναικί. καὶ τὸ γεννηθὲν ἐκθεῖναι
δίδωσι νομεῖ, περόναις διατρήσας τὰ σφυρά. ἀλλ᾽
οὗτος μὲν ἐξέθηκεν εἰς Κιθαιρῶνα, ἸΤολύβου δὲ
’ a , , \ fo
βουκόλοι, tod Κορινθίων βασιλέως, τὸ βρέφος
εὑρόντες πρὸς τὴν αὐτοῦ γυναῖκα Περίβοιαν ἤνεγ-
ς 3 [οἷ e 4 \ ’
καν. ἡ δὲ ἀνελοῦσα ὑποβάλλεται, καὶ θεραπεύ-
σασα τὰ σφυρὰ Οἰδίπουν καλεῖ, τοῦτο θεμένη τὸ
ὄνομα διὰ τὸ τοὺς πόδας ἀνοιδῆσαι. τελειωθεὶς
δὲ ὁ παῖς, καὶ διαφέρων τῶν ἡλίκων ῥώμῃ, διὰ
φθόνον 5 ὠνειδίζετο ὑπόβλητος. ὁ δὲ πυνθανό-
μενος παρὰ τῆς Περιβοίας μαθεῖν οὐκ ἠδύνατο"
ἀφικόμενος δὲ εἰς Δελφοὺς περὶ τῶν ἰδίων ἐπυνθά-
veto γονέων. ὃ δὲ θεὸς εἶπεν αὐτῷ εἰς τὴν πατρίδα
μὴ πορεύεσθαι: τὸν μὲν γὰρ πατέρα φονεύσειν,
τῇ μητρὶ δὲ μιγήσεσθαι. τοῦτο ἀκούσας, καὶ
4 2 φ f a 4 4 \
νομίξων ἐξ ὧν ἐλέγετο γεγεννῆσθαι," KopivOov μὲ
ἀπέλιπεν, ἐφ᾽ ἅρματος δὲ διὰ τῆς Φωκίδος φερό-
μενος συντυγχώνει κατά τινα στενὴν ὁδὸν ἐφ᾽
ἅρματος ὀχουμένῳ Λαΐῳ. καὶ Πολυφόντου (κῆρυξ
1 ῥώμῃ BE: ἐν ῥώμῃ A. 2 φθόνον E: φόνον A.
3 παρὰ E: περὶ A.
4 γεγεννῆσθαι Εἰ, Zenobius, Cent. ii. 68: γεγενῆσθαι A.

* TloAupdvrou ... κελεύοντος E: Πολυφόντῃ ... καὶ κελεύ-
σαντος A.

Sophocles and is reproduced by Zenobius (Centé. ii. 68) in a
somewhat abridged form with certain verbal changes, but
as usual without acknowledgment. Some parallel stories
occur in the folk-lore of other peoples. See Appendix,
‘*The Oedipus Legend.”

1 Sophocles calls her Merope (Ocdipus Tyrannus, 775),
and so does Seneca (Oedipus, 272, 661, 802). But, according
to Pherecydes, the wife of Polybus was Medusa, daughter
of Orsilochus (Scholiast on Sophocles, l.c.).

344

THE LIBRARY, III. v. 7

to beget a son, for the son that should be begotten
would kill his father; nevertheless, flushed with
wine, he had intercourse with his wife. And when
the babe was born he pierced the child’s ankles
with brooches and gave it to a herdsman to ex.
pose. But the herdsman exposed it on Cithaeron ;
and the neatherds of Polybus, king of Corinth, found
the infant and brought it to his wife Periboea.4
She adopted him and passed him off as her own,
and after she had healed his ankles she called
him Oedipus, giving him that name on account of
his swollen feet.2 When the boy grew up and
excelled his fellows in strength, they spitefully
twitted him with being supposititious. He _ in-
quired ot Periboea, but could learn nothing; so
he went to Delphi and inquired about his true
parents. The god told him not to go to his native
land, because he would murder his father and lie
with his mother. On hearing that, and believing
himself to be the son of his nominal parents,
he Jeft Corinth, and riding in a chariot through
Phocis he fell in with Laius driving in a chariot
in a certain narrow road.’ And when Polyphontes,

2 The name Oedipus was interpreted to mean ‘swollen
foot.” As to the piercing of the child’s ankles, see Sophocles,
Oedipus Tyrannus, 718; Euripides, Phoenissae, 26 sq. ;
Diodorus Siculus, iv. 64. 1; Pausanias, x. 5.3; Hyginus, Fab.
66 ; Seneca, Oedipus, 812 sq.

* The ‘‘narrow road” is the famous Cleft Way (Pausa-
nias, x. 5. 3 84.) now called the Cross-road of Megas (Stavro-
dromi tou Mega), where the road from Daulis and the road

‘from Thebes and Lebadea meet and unite in the single road
ascending through the long valley to Delphi. At this point
the pass, shut in on either hand by lofty and precipitous
mountains, presents one of the wildest and grandest scenes
in all Greece; the towering cliffe of Parnassus on the

345

ΟΌ

APOLLODORUS

δὲ οὗτος Fv Λαΐου) κελεύοντος ἐκχωρεῖν καὶ δι᾽
ἀπείθειαν καὶ ἀναβολὴν κτείναντος τῶν ἵππων
τὸν ἕτερον, ἀγανακτήσας Οἰδίπους καὶ IloAv-
φόντην καὶ Λάιον ἀπέκτεινε, καὶ παρεγένετο εἰς
Θήβας. Λάιον μὲν οὖν θάπτει βασιλεὺς Πλαται-
ἕων } Δαμασίστρατος, τὴν δὲ βασιλείαν Κρέων ὁ
Μενοικέως παραλαμβάνει. τούτου δὲ βασιλεύ-
οντος οὐ μικρὰ συμφορὰ κατέσχε Θήβας. ἔπεμψε
γὰρ Ἥρα Σφίγγα, ἣ ia Ke: ᾿Εχίδνης ἢ ἦν πατ-
ὃς δὲ Τυφῶνος, εἶχε δὲ “πρόσωπον μὲν γυναικός,
στῆθος δὲ καὶ βάσιν καὶ οὐρὰν λέοντος καὶ πτέ-
ρυγας ὄρνιθος. μαθοῦσα δὲ αἴνιγμα παρὰ μουσῶν
ἐπὶ τὸ Φίκιον ὅ ὄρος ἐκαθέξετο, καὶ τοῦτο προὕὔτεινε
Θηβαίοις. ἦν δὲ τὸ αἴνιγμα- τί ἐστιν ὃ “μίαν
ἔχον φωνὴν 2 τετράπουν καὶ δίπουν καὶ τρίπουν
1 πλαταιέων Εἰ : πλατυμέων Α. Wagner reports πλατυμέων
to be the reading of E. But this is apparently a misprint
for A. See Heyne ad. l.: ‘‘ Πλατυμέων vitiose omnes codd.”
5 φωνὴν A: μορφὴν Ε. The reading φωνή 18 supported Ὁ
the Argument to Sophocles, Oedipus Tyrannus (p. 6 6
Jebb), the Argument to Euripides, Phoenissae, and the
Scholium on verse 50 (Scholia in Euripidem, ed. E. Schwartz,
vol. i. pp. 243 sg. 256), Athenaeus, x. 83, p. 456 B, and the
Palatine Anthology, xiv. 64, in all of w ich eee the

oracle is quoted with φωνή instead of μορφή. the other
hand the reading μορφή is supported by some MSS. of

' Tzetzes, Schol. on Lycophron, 7, though the editor, Miiller,

prints φωνή in the text.

northern side of the valley are truly sublime. Not a trace of
human habitation is to be seen. All is solitude and silence,
in keeping with the tragic memories of the spot. Compare
my commentary on Pausanias, x. 5. 3 (vol. v. pp. 231 sg.). ᾿
As to the Cleft Way or Triple Way, as it was also called, and
the fatal encounter of the father and son at it, see Sophocles,
Oedipus Tyrannus, 715 sqq., 1398 sq¢. ; Euripides, Phaowisoas,
37 sqq.; Seneca, Oedipus, 276 844.
1 Compare Pausanias, ix. 5. 4.

346

THE LIBRARY, III. v. 7-8

the herald of Laius, ordered him to make way and
killed one of his horses because he disobeyed and
delayed, Oedipus in a rage killed both Polyphontes
and Laius, and arrived in Thebes. Laius was buried
by Damasistratus, king of Plataea,! and Creon, son of
Menoeceus, succeeded to the kingdom. In his reign
a heavy calamity befell Thebes. For Hera sent the
Sphinx,? whose mother was Echidna and her father
Typhon; and she had the face of a woman, the
breast and feet and tail of a lion, and the wings of a
bird. And having learned a riddle from the Muses,
she sat on Mount Phicium, and propounded it to the
Thebans. And the riddle was this:—What is that
which has one voice and yet becomes four-footed

2 As to the Sphinx and her riddle, see Hesiod, Theog.
326 sq. (who says that she was the offspring of Echidna ani
Orthus) ; Sophocles, Oedipus Tyrannus, 391 sqg.; Euripides,
Phoenissae, 45 sqq.; Diodorus Siculus, iv. 64. 3 sq.; Pau-
sanias, ix. 26. 2-4; Scholiast on Euripides, Phoenissae,
45; Hyginus, Fab. 67; Seneca, Oedipus, 92 sqq. The
riddle is quoted in verse by several ancient writers. See
Athenaeus, x. 81, Ὁ. 4568; Tzetzes, Schol. on Lyco-
phron, 7; Anthologia Palatina, xiv. 64; Argument to
Sophocles, Oedipus Tyrannus, p. 6, ed. R. C. Jebb; Argu-
ment to Euripides, Phoenissae, and Scholiast on td. v. 50
(Scholia in Huripiden, ed. E. Schwartz, vol. i. pp. 243 sq.
256). Outside of Greece the riddle seems to be current in
more or less similar forms among various peoples. Thus it is
reported among the Mongols of the Selenga (R. G. Latham,
Descriptive Ethnology, i. 325), and in Gascony (J. F. Bladé,
Contee populaires de la Gascogne, i. 3-14). Further, it has
been recently recorded, in a form precisely similar to the
Greek, among the tribes of British Central Africa: the mis-
sionary who reports it makes no reference to the riddle of
the Sphinx, of which he was apparently ignor@t. See
Donald Fraser; Winning a primitwe people (London, 1914),
p. 171, ‘‘What 18 tt that goes on four legs in the morning, on
two at midday, and on three in.the evening? .Answer:. A
man, who crawls on hands and knees in childhood, walks
erect when grown, and with the aid of a stick in his old age.”

547

APOLLODORUS

γίνεται; χρησμοῦ δὲ Θηβαίοις ὑ ὑπάρχοντος τηνι-
καῦτα ἀπαλλαγήσεσθαι τῆς Σφιγγὸς ἡ ἡνίκα ἂν τὸ
αἴνιγμα λύσωσι, συνιόντες εἰς ταὐτὸ" πολλάκις
ἐξήτουν 7 τί τὸ λεγόμενόν ἐστιν, ἐπεὶ 8 δὲ μὴ
εὕρισκον, ἁρπάσασα ἕνα κατεβίβρωσκε. πολλῶν "
δὲ ἀπολομένων, καὶ τὸ τελευταῖον Αἵμονος τοῦ
Κρέοντος, κηρύσσει Κρέων τῷ τὸ αἴνυγμα λύσοντιδ
καὶ τὴν βασιλείαν καὶ τὴν Λαΐου δώσειν γυναῖκα.
Οἰδίπους δὲ ἀκούσας ἔλυσεν, εἰπὼν τὸ αἴνιγμα τὸ
ὑπὸ τῆς “Σφυγγὸς λεγόμενον ἄνθρωπον. εἶναι" γίνε-
σθαι ὁ γὰρ τετράπουν ρέφος 6 ὄντα Ἷ τοῖς τέτταρσιν
ὀχούμενον κώλοις, τελειούμενονϑ δὲ δίπουν," γηρῶν-
τὰ δὲ τρίτην προσλαμβάνειν βάσιν τὸ βάκτρον. ἡ
μὲν οὖν Σφὶγξ ἀπὸ τῆς ἀκροπόλεως ἑαυτὴν ἔρρι-
ψεν, Οἰδίπους δὲ καὶ τὴν βασιλείαν παρέλαβε
καὶ THY μητέρα ἔγημεν ἀγνοῶν, καὶ παῖδας ἐτέκ-
νωσεν ἐξ αὐτῆς Πολυνείκη "Ὁ καὶ ᾿Ετεοκλέα, Ouya-
τέρας δὲ ᾿Ισμήνην καὶ ᾿Αντεγόνην. εἰσὶ δὲ οἱ
γεννηθῆναι τὰ τέκνα φασὶν ἐξ Εὐρυγανείας αὐτῴ
τῆς Ὑπέρφαντος.."; φανέντων δὲ ὕ ὕστερον τῶν λαν-
θανόντων, ᾿Ιοκάστη μὲν ἐξ ἀγχόνης ἑαυτὴν ἀνήρ-

1 συνιόντες εἰς ταὐτὸ E: καὶ συνιόντες εἰς αὐτὸ A.

2 ξζήτουν E: ἐζήτει A.

3 ἐπεὶ Heyne, Miiller, Wagner: ἐπὰν EA, Westermann,
Bekker. 4 πολλῶν I: πολλάκις A.

5 λύσοντι EA, Zenobius, Cent. ii. 68 : λύσαντι Hercher.

6 γίνεσθαι E: γεννᾶσθαι A: γεννᾶσθαι « μὲν:- Bekker.

7 ὄντα EK, Wagner: wanting in A.

8 τελειούμενον δὲ τὸν ἄνθρωπον A, Heyne, Westermann,
Miiller, Bekker: τὸν ἄνθρωπον omitted in E and by Hercher
and Wagner. 9 δίπουν « εἶναι: Bekker.

10 πολυνείκη A, Heyne, Westermann, Miiller, Bekker, Her-
cher: roAuvelicny E, Zenobius (Cent. ii. 68), Wagner. Both
forms are attested by ancient writers. See W. Pape,

Worterbuch der ‘griechischen Higennamen’, ¢.v. , Πολυνείκην.
1. ὔπέρφαντος Aegius : i A. :

348

THE LIBRARY, III. v. 8-9

and two-footed and three-footed? Now the Thebans
were in possession of an oracle which declared that
they should be rid of the Sphtnx whenever they had
read her riddle; so they often met and discussed
the answer, and when they could not find it the
Sphinx used to snatch. away one of them and gobble
him up. When many had perished, and last of all
Creon’s son Haemon, Creon made proclamation that
to him who should read the riddle he would give both
the kingdom and the wife of Laius. On hearing that,
Oedipus found the solution, declaring that the riddle
of the Sphinx referred to man; for as a babe he is
four-footed, going on four limbs, as an adult he is
two-footed, and as an old man he gets besides a third
support in a staff. So the Sphinx threw herself from
the citadel, and Oedipus both succeeded to the
kingdom and unwittingly married his mother, and
begat sons by her, Polynices and Eteocles, and
daughters, Ismene and Antigone.! But some say the
children were borne to him by Eurygania, daughter
of Hyperphas.?, When the secret afterwards came to
light, Jocasta hanged herself in a noose,’ and Oedipus

1 Compare Euripides, Phoentssae, 55 sqq. ; Diodorus Sicu-
lus, iv, 64. 4; Hyginus, Fad. 67.

2 This account is adopted by Pausanias (ix. 5. 10 sg.) and
by the Scholiast on Euripides (Phoenissae, 1760), who cites
Pisander as his authority. According to another version,
Oedipus, after losing Jocasta, married Astymedusa, who
falsely accused her stepsons of attempting her virtue. See
Scholiast on Homer, Jl. iv. 376; Eustathius on Homer, d.c.,
p. 369; Scholiast on Euripides, Phoenissae, 53.

3 Compare Homer, Od. xi. 277 sqg.; Sophocles, Oedipus
Tyrannus, 1235 sqqg. According to Seneca, in one passage
(Oedipus, 1034 sqq.), Jocasta stabbed herself to death on
the discovery of her incest. But Euripides makes Jocasta
survive her two sons and stab herself to death on
their dead budies. See Euripides, Phoenissae, 1455~-1459.
Herein he was perhaps followed by Seneca in his tragedy

349

APOLLODORUS

τησεν, Οἰδίπους δὲ Tas ὄψεις τυφλώσας ἐκ Θηβῶν
ἠλαύνετο, ἀρὰς τοῖς παισὶ θέμενος, of τῆς πόλεως
αὐτὸν ἐκβαλλόμενον θεωροῦντες οὐκ ἐπήμυναν.
παραγενόμενος δὲ σὺν ᾿Αντιγόνῃ τῆς ᾿Αττικῆς εἰς
Κολωνόν, ἔνθα τὸ τῶν Εὐμενίδων ἐστὶ τέμενος,
καθίζει ἱκέτης, προσδεχθεὶς ὑπὸ Θησέως, καὶ pet
οὐ πολὺν χρόνον ἀπέθανεν. :

VI. Ἐτεοκλῆς δὲ καὶ Πολυνείκης περὶ τῆς
βασιλείας συντίθενται πρὸς ἀλλήλους, καὶ αὐτοῖς
δοκεῖ τὸν ἕτερον παρ᾽ ἐνιαυτὸν ἄρχειν. τινὲς μὲν
οὖν λέγουσι πρῶτον ἄρξαντα Πολυνείκη ῖ παρα-
δοῦναι pet ἐνιαυτὸν τὴν βασιλείαν ᾿ΕΣτεοκλεῖ,
τινὲς δὲ πρῶτον Ereoxréa ἄρξαντα 3 μὴ βούλεσ-
θαι παραδοῦναι τὴν βασιλείαν. φυγαδευθεὶς οὖν
Πολυνείκης ἐκ Θηβῶν ἧκεν εἰς “Apyos, τόν τε

1 ἄρξαντα Πολυνείκη Hercher, Wagner: ἄρξαντος Πολυ-

νείκους
2 Ἐτεοκλέα ἄρξαντα Faber, Hercher, Wagner: éreoxdAéous

ἄρξαντος A.

Phoenissae, for in the fragments of that play (vv. 443 844.)
Seneca represents Jocasta attempting to make peace between
Eteocles and Polynices on the battlefield ; but the conclusion
of the play is lost. Similarly Statius describes how Jocasta
vainly essayed to reconcile her warring sons, and how she
stabbed herself to death on learning that they had fallen by
each other’s hands. See Statius, Theb. vii. 474 sqq., xi. 634 80.

‘A curious and probably very ancient legend assigned ἃ
different motive for the curses of Oedipus. It is said that
his sons used to send him as his portion the shoulder of
every sacrificial victim, but that one day by mistake they
sent him the haunch (ἰσχίον) instead of the shoulder, which
so enraged him that he cursed them, praying to the gods
that his sons might die by each other’s hands. This story
was told by the author of the epic Thebaid. See Scholiast
on Sophocles, Oedipus Coloneus, 1375; Zenobius, Cens. Υ.

35° °

THE LIBRARY, IIL. v. 9-vi. 1

was driven from Thebes, after he had put out his
eyes and cursed his sons, who saw him cast out of
the city without lifting a hand to help him.! And
having come with Antigone to Colonus in Attica,
where is the precinct of the Eumenides, he sat down
there as a suppliant, was kindly received by Theseus,
and died not long afterwards.”

VI. Now Eteocles and Polynices made a compact
with each other concerning the kingdom and re-
solved that each should rule alternately for a year
at a time.* Some say that Polynices was the first
to rule, and that after a year he handed over the
kingdom to Eteocles; but some say that Eteocles
was the first to rule, and would not hand over
the kingdom. So, being banished from Thebes,
Polynices came to Argos, taking with him the

43. <A different cause of his anger is assigned by Athenaeus
(xi. 14, pp. 465 sq.), also on the authority of the author of
the Thebaid.

3 The coming of Oedipus and Antigone to Colonus Hippius
in Attica, together with the mysterious death of Oedipus,
are the subject of Sophocles’s noble tragedy, Oedipus Colo-
meus, As to the sanctuary of the Ieurianiiles see that play,
vv. 36 sqq. The knoll of Colonus is situated over a mile from
Athens, and it is doubtful whether the poet intended to
place the death and burial of Oedipus at Colonus or at
Athens itself, where in later times the grave of Oedipus was
shown in a precinct of the Eumenides, between the Acropolis
and the Areopagus (Pausanias, i. 28. 7); See my notes on
Pausanias, i. 28. 7, i. 30. 2, vol. ii. pp. 366 eg., 393 aq. ;
R. C. Jebb, on Sophocles, Oedipus Coloneus, pp. xxx. 846.

2 That is, they were to reign in alternate years. Compare
Euripides, Phoentssae, 69 8ᾳᾳ., 473 sqq. 3° Diodorus Siculus,
iv. 65.1; Zenobius, Cent. i. 30; Hyginus, Fab. 67; Scrip-
tores rerum mythicarum Latint, ed. G. H. Bode, vol. i.
pp. 48 sq. (First Vatican Mythographer, 152). In this and
the sequel Zenobius (l.c.) closely follows Apollodorus and
probably copied from him.

351

APOLLODORUS

ὅρμον Kal Tov πέπλον ἔχων. ἐβασίλευε δὲ" Apyous
“Adpactos ὁ Ταλαοῦ' καὶ τοῖς τούτου βασιλείοις
νύκτωρ προσπελάζει, καὶ συνάπτει μάχην Τυδεῖ
τῷ Οἰνέως φεύγοντι Καλυδῶνα. γενομένης δὲ
ἐξαίφνης βοῆς ἐπιφανεὶς "Adpactos διέλυσεν av-
τούς, καὶ μάντεώς τινος ὑπομνησθεὶς λέγοντος
αὐτῷ κάπρῳ καὶ λέοντι συζεῦξαι τὰς θυγατέρας,
ἀμφοτέρους εἵλετο νυμφίους" εἶχον γὰρ ἐπὶ τῶν
ἀσπίδων ὁ μὲν κάπρου προτομὴν ὁ δὲ λέοντος.
γαμεῖ δὲ Δηιπύλην μὲν Τυδεὺς ᾿Αργείην δὲ Πολυ-
νείκης, καὶ αὐτοὺς "Αδραστος ἀμφοτέρους εἰς τὰς
πατρίδας ὑπέσχετο κατάξειν. καὶ πρῶτον ἐπὶ
Θήβας ἔσπευδε στρατεύεσθαι, καὶ τοὺς ἀριστέας
συνήθροιζεν.

᾿Αμφιάραος δὲ ὁ ᾿Οικλέους,; μάντις ὧν καὶ
προειδὼς ὅτι δεῖ πάντας τοὺς στρατευσαμένους
χωρὶς ᾿Αδράστου τελευτῆσαι, αὐτός τε WKVEL στρα-
τεύεσθαι καὶ τοὺς λοιποὺς ἀπέτρεπε. Πολυνείκης
δὲ ἀφικόμενος πρὸς Ἶφιν τὸν ᾿Αλέκτορος ἠξίουν
μαθεῖν πῶς ἂν ᾿Αμφιάραος ἀναγκασθείη στρα-

1 "ρικλέους Aegius: ἰοκλέους A.

1 That is, the necklace and the robe which Cadmus had
given to Harmonia at their marriage. See above, iii. 4. 2.

2 See above i. 8. 5.

3 Adrastus received the oracle from Apollo. -See Euripides,
Phoenissae, 408 sqq., Suppltants, 132sqq. In these passages
the poet describes the nocturnal brawl between the two
exiled princes at the gate of the palace, and their reconcilia-
tion by Adrastus. Compare Zenobius, i. 30; Hyginus; Fab.
69 ; and the elaborate description of Statius, Theb. i. 370 sqq.
The words of the oracle given to Adrastus are quoted by the
Scholiast on Euripides, Phoentssae, 409. According to one

nterpretation the boar on the shield of Tydeus referred to

352

THE LIBRARY, III. νι. 1-2

necklace and the robe.1 The king of Argos was
Adrastus, son of Talaus; and Polynices went up
to his palace by night and engaged in a fight with
Tydeus, son of Oeneus, who had fled from Caly-
don.? At the sudden outcry Adrastus appeared
and parted them, and remembering the words of
a certain seer who told him to yoke his daughters
in marriage to a boar and a lion,* he accepted them
both as bridegrooms, because they had on their
shields, the one the forepart of a boar, and the
other the forepart of a lion.t And Tydeus married
Deipyle, and Polynices married Argia®; and
Adrastus promised that he would restore them both
to their native lands. And first he was eager to
march against Thebes, and he mustered the chiefs.
But Amphiaraus, son of Oicles, being a seer and
foreseeing that all who joined in the expedition
except Adrastus were destined to perish, shrank
from it himself and discouraged the rest. However,
Polynices went to Iphis, son of Alector, and begged
to know how Amphiaraus could be compelled to go

the Calydonian boar, while the lion on the shield of Poly-
nices referred to the lion-faced sphinx. Others preferred to
suppose that the two chieftains were clad in the skins of a
boar and a lion respectively. See Scholiast on Euripides,
l.c.; Hyginus, Fab. 69.

4 As to the devices which the Greeks painted on their
shields, as these are described by ancient writers or depicted
in vase-paintings, see G. H. Chase, ‘‘The Shield Devices of the
Greeks,” Harvard Studies in Classical Philology, vol. xiii.
pp. 61-127. From the evidence collected in this essay (pp. 98
and 112 eq.) it appears that both the boar and the lion are
common devices on shields in vase-paintings.

5 Compare Diodorus Siculus, iv. 65. 3; Scholiast on Euri-
pides, Phoentssae, 409; Hyginus, Fab. 69; Statius, Theb.
li. 201 sgq.

353
VOL. I. AA

APOLLODORUS

τεύεσθαι: ὁ δὲ εἶπεν εἰ λάβοι τὸν ὅρμον Ἐριφύλη.
᾿Αμφιάραος μὲν οὖν ἀπεῖπεν Βριφύλῃ παρὰ Πολυ-
νείκους δῶρα λαμβάνειν, Πολυνείκης δὲ δοὺς αὐτῇ
τὸν ὅρμον ἠξίου τὸν ᾿Αμφιάραον πεῖσαι στρατεύειν.
ἦν γὰρ ἐπὶ ταύτῃ" γενομένης γὰρ αὐτῆς * πρὸς
Ν 4 3 Ἁ φ 8
Αδραστον, διαλυσάμενος ὦμοσε, περὶ ὧν «ἂν;
? ’ 4 ’ὔ 3 A δ
Αδράστῳ " διαφέρηται, διακρίνειν ᾿Εριφύλῃ συγ-
ωὡρῆσαι. ὅτε οὖν ἐπὶ Θήβας ἔδει στρατεύειν,
Αδράστου μὲν παρακαλοῦντος ᾿Αμφίαράον δὲ
ἀποτρέποντος, Ἐριφύλη τὸν ὅρμον λαβοῦσα ἔπεε-
σεν αὐτὸν σὺν ᾿Αδράστῳ δ στρατεύειν. ᾿Αμφεά-
ραος δὲ ἀνάγκην ἔχων στρατεύεσθαι τοῖς παεσὶν
ἐντολὰς ἔδωκε τελειωθεῖσι τήν τε μητέρα κτείνειν
καὶ ἐπὶ Θήβας στρατεύειν.

ἼΑδραστος δὲ συναθροίσας «στρατὸν; σὺν ἧγε-
μόσιν ἑπτὰ πολεμεῖν ἔσπευδε Θήβας. οἱ δὲ ἡγε-
μόνες ἦσαν οἵδε: “Adpactos Ταλαοῦ, ᾿Αμφιάραος

1 ταύτῃ Heyne: ταύτης A.

2 αὐτῆς corrupt: αὐτῷ μάχης Bekker: αὐτῷ διαφορᾶς
Hercher. Perhaps we should read: αὐτῷ πρὸς "Αδραστον
διαφορᾶς. I have translated accordingly. Heyne conjectured
μάχης, ἔριδος, or ἀμφισβητήσεως for αὐτῆς. Sommer con-
jectured στάσεως, which is perhaps supported by Diodorus
Siculus, iv. 65. 6, ᾿Αμφιαράονυ πρὸς “Adpacrov στασιάζοντος.

8 ἂν inserted by Bekker.

4 ᾿Αδράστῳ Emperius, Hercher, Wagner: “Adpacros A,
Heyne, Westermann, Miiller, Bekker.

δ᾽ ξριφύλῃ V: ἐριφύλην A.

6 αὐτὸν σὺν ᾿Αδράστῳ Wagner: τὸν ὦ ἄδραστων PR: τῷ
ἀδράστῳ C: τὸν ΓΑδραστον Heyne (regarding the words as an
interpolation), Westermann (preferring to read τῷ ᾿Αδράστῳ
συστρατεύειν) : τὸν ἄνδρα Commelinus, Bekker, Hercher.

7 στρατὸν a conjecture οὗ Heyne, accepted by Hercher and
Wagner.

1 For the story of the treachery of Eriphyle to her hus-
band Amphiaraus, see also Diodorus Siculus, iv. 65. 5 sq. ;

354

THE LIBRARY, III. νι. 2-3

to the war. He answered that it could be done if
Eriphyle got the necklace. Now Amphiaraus had
forbidden Eriphyle to accept gifts from Polynices ;
but Polynices gave her the necklace and begged
her to persuade Amphiaraus to go to the war; for
the decision lay with her, because once, when a
difference arose between him and Adrastus, he had
made it up with him and sworn to let Eriphyle decide
any future dispute he might have with Adrastus.?
Accordingly, when war was to be made on Thebes, and
the measure was advocated by Adrastus and opposed
by Amphiaraus, Eriphyle accepted the necklace and
persuaded him to march with Adrastus. Thus forced
to go to the war, Amphiaraus laid his commands on
his sons, that, when they were grown up, they should
slay their mother and march against Thebes.

Having mustered an army with seven leaders,
Adrastus hastened to wage war on Thebes. The
leaders were these?: Adrastus, son of Talaus;

Pausanias, v. 17. 7 8g., ix. 41. 2; Scholiast on Homer, Od. xi.
326 (who refers to Asclepiades as his authority); Hyginus,
Fab. 73; Scriptores rerum mythicarum Latini, ed. δ, Η.
Bode, vol. i. p. 49 (First Vatican Mythographer, 152). The
story is alluded to but not told by Homer (Od. xi. 326 sq.,
xv. 247), Sophocles (Hlectra, 836 sqq.), and Horace (Odes,
iii. 16. 11-13). Sophocles wrote a tragedy EHriphyle, which
was perhaps the same as his Epigont. See The Fragments
of Sophocles, ed. A. C. Pearson, vol. i. pp. 129 sqq.

2 Compare Diodorus Siculus, iv. 65. 6; Scholiast on
Homer, Od. xi. 326; Scholiast on Pindar, Nem. ix. 13 (30).
As the sister of Adrastus (see above, i. 9. 13) and the wife of
Amphiaraus, the traitress Eriphyle might naturally. seem
well qualified to act as arbiter between them.

δ For lists of the seven champions who marched against
Thebes, see Aeschylus, Seven agatnst Thebes, 375 8ᾳᾳ.;
Sophocles, Oedipus Coloneus, 1309 sqg.; Euripides, Phoe-
nissae, 1090 sqq. and Suppliants, 857 sqq.; Diodorus Siculus,
iv. 65.7; Hyginus, Fab. 70.

355

AA 2

APOLLODORUS

Ὀικλέους, Καπανεὺς ‘Imaovoou, Ἵππομέδων “A pe-
4 « \ A e A >
στομάχου, οἱ δὲ λέγουσι Ταλαοῦ. οὗτοι μὲν ἐξ
ἼΑργους, Πολυνείκης «δὲ; Οἰδίποδος ἐκ Θηβῶν,
Τυδεὺς Οἰνέως Αἰτωλός, Παρθενοπαῖος Μελα-
νίωνος ᾿Αρκάς. τινὲς δὲ Τυδέα μὲν καὶ ἸΤολυ-
νείκην οὐ καταριθμοῦσι, συγκαταλέγουσι δὲ τοῖς
e \ 3 7 ” 4
ἑπτὰ ᾿Ετέοκλον Ἴφιος καὶ Μηκιστέα.
Παραγενόμενοι δὲ εἰς Νεμέαν, ἧς ἐβασίλευε
Λυκοῦργος, ἐζήτουν ὕδωρ. καὶ αὐτοῖς ἡγήσατο
aA na ¢ a
τῆς ἐπὶ κρήνην ὁδοῦ Ὑψιπύλη, νήπιον παῖδα
[ὄντα] ᾿Οφέλτην ἀπολιποῦσα, ὃν ἔτρεφεν Evpv-
δίκης ὄντα καὶ Λυκούργου. αἰσθόμεναι γὰρ at

1 "οικλέους Aegius: loxAgovs Α. 83 δὲ inserted by Bekker.
3 ὄντα omitted by Hercher.

1 The place of Eteoclus among the Seven Champions is
recognized by Aeschylus (Seven against Thebes, 458 sqq.),
Sophocles (Oedipus Coloneus, 1316), and Euripides in one
play (Suppliants, 871 sqq.), but not in another (Phoentssae,
1090 sqg.); and he is omitted by Hyginus (Fab. 70). His
right to rank among the Seven seems to have been acknow-
ledged by the Argives themselves, since they included his
portrait in a group of statuary representing the Champions
which they dedicated at Delphi. See Pausanias, x. 10. 3.

2 Brother of Adrastus. See i. 9. 13.

3 As to the meeting of the Seven Champions with Hypsi-
pyle at Nemea, the death of Opheltes, and the institution of
the Nemean games, see Scholia on Pindar, Nem., Argument,

Ρ 424 sq. ed. Boeckh ; Bacchylides, Hpinic. viii. [ix.] 10 eqq.;
δ ement of Alexandria, Protrept. ii. 34, p. 29, ed. Potter, with
the Scholiast ; Hyginus, Fab. 74 and 273; Statius, Theb.
iv. 646—vi. ; Lactantius Placidus, on Statius, Theb. iv. 717;
Scriptores rerum mythicarum Latin, ed. G. H. Bode. vol. i.
p. 123 (Second Vatican Mythographer, 141). The institution
of the Nemean games in honour of Opheltes or Archemorus
was noticed by Aeschylus in a lost play. See Tragt
Graecorum Fragmenta, ed. A. Nauck’, p. 49. The judges at
the Nemean games wore dark-coloured robes in mourning, it

356

THE LIBRARY, III. vi. 3-4

Amphiaraus, son of Oicles; Capaneus, son of Hip-
ponous; Hippomedon, son of Aristomachus, but
some say of Talaus. These came from Argos; but
Polynices, son of Ocdipus, came from Thebes;
Tydeus, son of Oeneus, was an Aetolian; Partheno-
paeus, son of Melanion, was an Arcadian. Some,
however, do not reckon Tydeus and Polynices
among them, but include Eteoclus, son of Iphis,!
and Mecisteus? in the list of the seven.

Having come to Nemea, of which Lycurgus was
king, they sought for water; and Hypsipyle showed
them the way to a spring, leaving behind an infant
boy Opheltes, whom she nursed, a child of Eury-
dice and Lycurgus.? For the Lemnian women, after-

is said, for Opheltes (Scholiast on Pindar, Nem., Argum.
p. 425, ed. Boeckh); and the crown of parsley bestowed on
the victor is reported to have been chosen for the same sad
reason (Servius, on Virgil, Hcl. vi. 68). However, according
to another account, the crowns at Nemea were originally
made of olive, but the material was changed to parsley after
the disasters of the Persian war (Scholiast on Pindar, l.c.).
The grave of Opheltes was at Nemea, enclosed by a stone
wall; and there were altars within the enclosure (Pau-
sanias, ii. 15, 3). Euripides wrote a tragedy Hypsipyle,
of which many fragments have recently been discovered in
Egyptian papyri. See Tragicorum Graecorum Fragmenta,
ed. A. Nauck?, pp. 594 sqq.; A.S. Hunt, Tragicorum Grae-
corum Fragmenta Papyracea nuper reperta (Oxford, no
date, no pagination). In one of these fragments (col. iv. 27 sq.)
it is said that Lycurgus was chosen from all Asopia to be the
warder (xAndovxos) of the local Zeus. There were officials
bearing the same title (κλειδοῦχοι) at Olympia (Dittenberger,
Sylloge Inscrvptionum Graecarum, vol. ii. p. 168, No. 1021)
in Delos (Dittenberger, Orientis Graect Inscriptiones Selec-
tae, vol. i. p. 252, No. 170), and in the worship of Aescula-
pius at Athens (E.8. Roberts and E. A. Gardner, Introduction
to Greek Epigraphy, Part ii. Ρ' 410, No. 157). The duty
from which they took their title was to keep the keys of the

357

on

APOLLODORUS

Λήμνιαι ὕστερον Θόαντα σεσωσμένον ἐκεῖνον μὲν
ἔκτειναν, τὴν δὲ Ὕψιπύλην ἀπημπόλησαν: διὸ
πραθεῖσα! ἐλάτρευε παρὰ Λυκούργῳ. δεικνυνούσης
δὲ τὴν κρήνην, ὁ παῖς ἀπολειφθεὶς ὑπὸ δράκοντος
διαφθείρεται. τὸν μὲν οὖν δράκοντα ἐπιφανέντες
οἱ μετὰ ᾿Αδράστου κτείνουσι, τὸν δὲ παῖδα θάπ-
τουσιν. ᾿Αμφιάραος δὲ εἶπεν ἐκείνοις τὸ σημεῖον
, 4 Ν \ “ 3

τὰ μέλλοντα προμαντεύεσθαι" τὸν δὲ παῖδα ᾽Αρ-
χέμορον ἐκάλεσαν.Σ οἱ δὲ ἔθεσαν ἐπ᾽ αὐτῷ τὸν
τῶν Νεμέων ἀγῶνα, καὶ ἵππῳ μὲν ἐνίκησεν
ἼΑδραστος, σταδίῳ δὲ ᾿Ετέοκλος, πυγμῇ Τυδεύς,
ν 8 δί "A / 3 la A a
ἅλματιβ καὶ δίσκῳ ᾿Αμφιάραος, ἀκοντίῳ Aao-
δοκος, πάλῃ Πολυνείκης, τόξῳ Παρθενοπαῖος.

ς @ 3 \ A ἢ

Ὡς δὲ ἦλθον εἰς τὸν Κιθαιρῶνα, πέμπουσε
Τυδέα προεροῦντα ᾿Ετεοκλεῖ τῆς βασιλείας *
παραχωρεῖν Πολυνείκει, καθὰ συνέθεντο. μὴ προσ-
ἔχοντος δὲ ᾿Εττεοκλέους, δεάπειραν τῶν Θηβαίων

1 πραθεῖσα Heyne (who also conjectured τρέφουσα or τρο-
φεύουσα) : πραφεῖσα P: τραφεῖσα A.

3 δκάλεσεν Hercher.

3 ἅλματι Valckenar, Bekker, Hercher, Wagner: ἅρματι A,
Heyne, Westermann.

4 τῆς βασιλείας Hercher: τὴν βασιλείαν Heyne, Wester-
hea Miller, Bekker, Wagner (following apparently the

ss

temple. A fine relief in the Palazzo Spada at Rome represents
the serpent coiled round the dead body of the child Opheltes
and attacked by two of the heroes, while in the background
Hypsipyle is seen retreating, with her hands held up in horror
ee her pitcher lying at her feet. See W. H. Roscher,
Lexikon der griech. und rém. Mythologie, i. 473; A.
Baumeister, Denkmdler des kilassischen Alteritums, i. 113,
fig. 119. The death of Opheltes or Archemorus is also the
subject of a fine vase-painting, which shows the dead boy
lying on a bier and attended by two women, one of whom is

358

THE LIBRARY, III. νι. 4-5

wards learning that Thoas had been saved alive,}
put him to death and sold Hypsipyle into slavery:
wherefore she served in the house of Lycurgus as a
purchased bondwoman. But while she showed the
spring, the abandoned boy was killed by a serpent.
When Adrastus and his party appeared on the
scene, they slew the serpent and buried the boy;
but Amphiaraus told them that the sign foreboded
the future, and they called the boy Archemorus.?
They celebrated the Nemean games in his honour;
and Adrastus won the horse race, Eteoclus the foot
race, Tydeus the boxing match, Amphiaraus the
leaping and quoit-throwing match, Laodocus the
javelin-throwing match, Polynices the wrestling
match, and Parthenopaeus the archery match.

When they came to Cithaeron, they sent Tydeus
to tell Eteocles in advance that he must cede the
kingdom to Polynices, as they had: agreed among
themselves. As Eteocles paid no heed to the

about to crown him with a wreath of myrtle, while the other
holds an umbrella over his head to prevent, it has been
suggested, the sun’s rays from being defiled by falling on a
corpse. Amongst the figures in the painting, which are identi-
fied by inscriptions, is seen the mother Eurydice standing in
her palace between the suppliant Hypsipyle on one side and
the dignified Amphiaraus on the other. See E. Gerhard,
** Archemoros,” Gesammelie Abhandlungen (Berlin, 1866—
1868), i. 5 sqq., with Abbildungen, taf. i.; K. Friederichs,
Praciteles und die Ntwobegruppe (Leipzig, 1855), pp. 123 sqq.;
A. Baumeister, op. cit. i. 114, fig. 120.

1 See above, i. 9. 17.

2 That is, ‘‘beginner of doom”; hence ‘‘ ominous,”
‘‘foreboding.” The name is so interpreted by Bacchylides
(Epinic. viii. 14, σᾶμα μέλλοντος φόνου), by the Scholiast on
Pindar (Nem., Argum. pp. 424 sq. ed. Boeckh), and by
Lactantius Placidus in his commentary on Statius (Theb. iv.
717).

359

APOLLODORUS

Τυδεὺς ποιούμενος, καθ᾽ ἕνα προκαλούμενος πάν-
των περιεγένετο. οἱ δὲ πεντήκοντα ἄνδρας ὁπλί-
σαντες ἀπιόντα ἐνήδρευσαν αὐτόν' πάντας δὲ
αὐτοὺς χωρὶς Μαίονος ἀπέκτεινε, κἄπειτα ἐπὶ τὸ
στρατόπεδον ἦλθεν.

6 ᾿Αργεῖοι δὲ καθοπλισθέντες προσήεσαν τοῖς
τείχεσι, καὶ πυλῶν ἑπτὰ οὐσῶν “Adpactos μὲν
παρὰ τὰς Ὁμολωίδας πύλας ἔστη, Καπανεὺς δὲ
παρὰ τὰς ᾿Ωγυγίας, ᾿Αμφιάραος δὲ παρὰ τὰς
Προιτίδας, Γἵππομέδων δὲ παρὰ τὰς ᾿Ογκαΐδας,;
Πολυνείκης δὲ παρὰ τὰς ὙὝΨίστας, Παρθενοπαῖος
«δὲ» παρὰ τὰς ᾿Ηλέκτρας, Τυδεὺς δὲ παρὰ τὰς
Κρηνίδας. καθώπλισε δὲ καὶ ᾿Ετεοκλῆς Θηβαίους,
καὶ καταστήσας ἡγεμόνας ἴσους ἴσοις ἔταξε,
καὶ was ἂν περιγένοιντο τῶν πολεμίων ἐμαντεύετο.

7 ἦν δὲ παρὰ Θηβαίοις μάντις Τειρεσίας Evnpous
καὶ Χαρικλοῦς νύμφης, ἀπὸ γένους Οὐδαίου τοῦ
Σπαρτοῦ, γενόμενος τυφλὸς τὰς ὁράσεις. οὗ περὶ
τῆς πηρώσεως καὶ τῆς μαντικῆς λέγονται λόγοι
διάφοροι. ἄλλοι μὲν γὰρ αὐτὸν ὑπὸ θεῶν φασι
τυφλωθῆναι, ὅτε τοῖς ἀνθρώποις ἃ κρύπτειν
ἤθελον ἐμήνυε, Φερεκύδης δὲ ὑπὸ ᾿Αθηνᾶς αὐτὸν

1 ᾽ογκαΐδας Aegius: ὀχνηίδας A.
3 δὲ inserted by Heyne.

1 For the embassy of Tydeus to Thebes and its sequel, see
Homer, Jl. iv. 382-398, v. 802-808, with the Scholiast on
v. 376; Diodorus Siculus, iv. 65.4; Statius, Theb. ii. 307 eqq.

? The siege of Thebes by the Argive army under the Seven
Champions 18 the subject of two extant Greek tragedies, the
Seven against Thebes of Aeschylus, and the Phoenitssae of
Euripides. In both of them the attack on the seven gates
by the Seven Champions is described. See the Seven against

hebes, 375 sqq.; Phoentssae, 105 sqq., 1090 sqq. The siege
is also the theme of Statius’s long-winded and bombastic

360

THE LIBRARY, IN. νι. 5-7

message, T'ydeus, by way of putting the Thebans td
the proof, challenged them to single combat and
was victorious in every encounter; and though the
Thebans set fifty armed men to lie in wait for him
as he went away, he slew them all but Maeon, and
then came to the camp.}

Having armed themselves, the Argives approached
the walls?; and as there were seven gates, Adrastus
was stationed at the Homoloidian gate, Capaneus at
the Ogygian, Amphiaraus at the Proetidian, Hippo-
medon at the Oncaidian, Polynices at the Hypsistan,®
Parthenopaeus at the Electran, and Tydeus at the
Crenidian.* Eteocles on his side armed the Thebans,
and having appointed leaders to match those of the
enemy in number, he put the battle in array, and
resorted to divination to learn how they might over-
come the foe. Now there was among the Thebans
a soothsayer, Tiresias, son of Everes and a nymph
Chariclo, of the family of Udaeus, the Spartan,’ and
he had lost the sight of his eyes. Different stories
are told about his blindness and his power of sooth-
saying. For some say that he was blinded by the
gods because he revealed their secrets to men. But
epic, the Thebaid. Compare also Diodorus Siculus, iv. 65.
7-9; Pausanias, i. 39. 2, ii. 20. 5, viii. 25. 4, x. 10.3; Hygi-
nus, Fab. 69, 70. The war was also the subject of two lost
poems of the same name, the Thebaid of Callinus, an early
elegiac poet, and the Thebaid of Antimachus, a contem-

rary of Plato. See Epicorum Graecorum Fragmenta, ed.

. Kinkel. pp. 9 844., 275 sqq. As to the seven gates of
Thebes, see Pausanias, ix. 8. 4-7, with my commentary
(vol. iv. pp. 35 sqq.). The ancients were not entirely agreed
as to the names of the gates.

δ That is, ‘‘the Highest Gate.”

+ That is, ‘‘the Fountain Gate.”

5 That is, one of the Sparti, the men who sprang from the
dragon’s teeth sown by Cadmus. See above, iii. 4. 1. ὲ

361

APOLLODORUS

τυφλωθῆναι" οὖσαν yap τὴν Χαρικλὼ προσφιλῆ
τῇ ᾿Αθηνᾷ!. . . γυμνὴν ἐπὶ πάντα ἰδεῖν, τὴν δὲ
ταῖς χερσὶ τοὺς ὀφθαλμοὺς αὐτοῦ καταλαβο-
μένην πηρὸν ποιῆσαι, Χαρικλοῦς δὲ δεομένης
ἀποκαταστῆσαι πάλιν τὰς ὁράσεις, μὴ δυναμένην
τοῦτο ποιῆσαι, τὰς ἀκοὰς διακαθάρασαν πᾶσαν
ὀρνίθων φωνὴν ποιῆσαι συνεῖναι, καὶ σκῆπτρον
αὐτῷ δωρήσασθαι κράνειον,Σ ὃ φέρων ὁμοίως τοῖς
βλέπουσιν ἐβάδιζεν. ᾿Ἡσίοδος δέ φησιν ὅτι θεα-

1 The lacuna was indicated by Heyne, who proposed to
restore the passage as follows: οὖσαν yap τῇ Χαρικλοῖ προσ-
φιλῆ τὴν ᾿Αθηνᾶν αὐτὸν γυμνὴν ἐπιστάντα (or ἐπιβάντα) ἰδεῖν,
“ΕἘῸΣ Athena was a friend οὗ Chariclo, and he came upon
her and saw her naked.” This gives the requisite sense,
and probably represents very nearly the σὰν er reading of
the passage. he friendship of Athena for the nymph
Chariclo, the mother of Tiresias, is mentioned to explain
ες τ νου which Tiresias had of seeing the goddess
naked.

2 ταῖς χερσὶ τοὺς ὀφθαλμοὺς αὐτοῦ καταλαβομένην. These
words have been wrongly suspected or altered by the editors.
Heyne proposed to omit τοὺς ὀφθαλμοὺς as a gloss or to re-
write the passage thus: τὴν δὲ ταῖς χερσὶ τῶν ὀφθαλμῶν αὐτοῦ
ὕδωρ καταβαλοῦσαν πηρὸν ποιῆσαι. Worcher wrote: τὴν δὲ
ταῖς χερσὶ τῶν ὀφθαλμῶν αὐτοῦ λαβομένην πηρὸν ποιῆσαι. They
all apparently suppose that the goddess blinded Tiresias by
scratching out his eyes. But she simply held her hands over
the eyes of the prying intruder, and the mere touch of her
divine fingers sutficed to blind him for ever. Compare Plato,
Theaetetus, Ὁ. 165 BC: τί γὰρ χρήσει ἀφύκτῳ ἐρωτήματι, τὸ
λεγόμενον ἐν φρέατι συνεχόμενος, ὅταν ἐρωτᾷ ἀνέκπληκτος (un-
abashed) ἀνήρ, καταλαβὼν τῇ χειρὶ σοῦ τὸν ἕτερον ὀφθαλμόν,
εἰ ὁρᾷς τὸ ἱμάτιον τῷ κατειλημμένῳ; If any change were
desirable, it would be καταλαβοῦσαν for καταλαβομένην, but
even this is not necessary. Compare Diodorus Siculus,
iii. 37. 5 κατελάβοντο δεσμοῖς τὸ στόμιον (the mouth of a
serpent’s den).

3 κράνειον Aegius, Bekker, Hercher, Wagner: κυάνειον EA,
Commelinus, Gale, Heyne, Westermann, Miiller,

362

THE LIBRARY, III. νι. 7

Pherecydes says that he was blinded by Athena!;
for Chariclo was dear to Athena. . . and Tiresias
saw the goddess stark naked, and she covered his
eyes with her hands, and so rendered him sightless.
And when Chariclo asked her to restore his sight,
she could not do so, but by cleansing his ears she
caused him to understand every note of birds; and
she gave him a staff of cornel-wood,? wherewith he
walked like those who see. But Hesiod says that he

1 The blinding of Tiresias by Athena is described by Calli-
machus in his hymn, The Baths of Pallas. He tells how the
nymph Chariclo, mother of Tiresias, was the favourite atten-
dant of Athena, who carried her with her wherever she went,
often mounting the nymph in her own car. One summer day,
when the heat and stillness of noon reigned in the mountains,
the goddess and the nymph had stripped and were enjoying
a cool plunge in the fair-flowing spring of Hippocrene on
Mount Helicon. But the youthful Tiresias, roaming the
hills with his dogs, came to slake his thirst at the bubbling
spring and saw what it was not lawful to see. The goddess
cried out in anger, and at once the eyes of the intruder were
quenched in darkness. His mother, the nymph, reproached
the goddess with blinding her son, but Athena explained
that she had not done so, but that the laws of the gods
inflicted the penalty of blindness on anyone who beheld an
immortal without his or her consent. To console the youth
for the loss of his sight the goddess promised to bestow on
him the gifts of prophecy and divination, long life, and after
death the retention of his mental powers undimmed in the
world below. See Callimachus, Baths of Palias, 57-133. In
this account Callimachus probably followed Pherecydes, who,
as we learn from the present passage of Apollodorus, assigned
the same cause for the blindness of Tiresias. It is said that
Erymanthus, son of Apollo, was blinded because he saw
Aphrodite bathing. See Ptolemaeus Hephaest. Nov. Hist, i.
in Westermann’s Mythographi Graeci, p. 183.

2 According to the MSS., it was a blue staff. See Critical
Note. As to the cornel-tree in ancient myth and fable, see
C. Boetticher, Der Baumkultus der Hellenen (Berlin, 1856),

pp. 130 sqq.
363

APOLLODORUS

σάμενος περὶ Κυλλήνην ὄφεις συνουσιάξοντας
καὶ τούτους τρώσας ἐγένετο ἐξ ἀνδρὸς 1 γυνή,
πάλιν δὲ τοὺς αὐτοὺς ὄφεις παρατηρήσας συνου-
σιάξοντας ἐγένετο ἀνήρ. διόπερ ἽἭἭρα καὶ Ζεὺς

1 ἀνδρὸς E: ἀνδρῶν A.

1 This curious story of the double change of sex ex-
rienced by Tiresias, with the cause of it, is told also by
Phiegon, Mirabilia, 4; Tzetzes, Schol. on Lycophron, 683;
Eustathius on Homer, Od. x. 492, p. 1665; Scholiast on
Homer, Od. x. 494; Antoninus Liberalis, Transform. 17 ;
Ovid, Metamorph. iii. 316 sqqg.; Hyginus, Fab. 75; Lactan-
tius Placidus, on Statius, Theb. ii. 95; Fulgentius, Mytho-
log. ii. 8; Scriptores rerum mythicarum Latini, ed. G. H.
Bode, vol. i. pp. 5, 104, 169 (First Vatican Mythographer, 16;
Second Vatican Mythographer, 84; Third Vatican mes
apher, iv. 8). Phlegon says that the story was told by
Fresiod, Dicaearchus, Clitarchus, and Callimachus. Hea
with Apollodorus, Hyginus, Lactantius Placidus, aad the
Second ἐγαύϊοδῃ Mythographer in laying the scene of the
incident on Mount Cyllene in Arcadia; whereas Eustathius
and Tzeizes lay it on Mount Cithaeron in Boeotia, which is
‘more appropriate for a Theban seer. According to Eusta-
thius and Tzetzes, it was by killing the female snake that
Tiresias became a woman, and it was by afterwards killing
the male snake that he was changed back into a man. —
According to Ovid, the seer remained a woman for seven
ears, and recovered his male sex in the eighth; the First
Vatican Mythographer says that he recovered it after eight
years; the Third Vatican Mythographer affirms that he
recovered it in the seventh year. All the writers I have
cited, except Antoninus Liberalis, record the verdict of
Tiresias on the question submitted to him by Zeus and Hera,
though they are not all agreed as to the precise mathematical
proportion expressed in it. Further, they all, except Anto-
ninus Liberalis, agree that the blindness of Tiresias was a
punishment inflicted on him by Hera (Juno) because his
answer to the question was displeasing to her. According to
Phlegon, Hyginus, Lactantius Placidus, and the Second

364

THE LIBRARY, IIL νι. 7

beheld snakes copulating on Cyllene, and that having
wounded them he was turned from a man into a
woman, but that on observing the same snakes
copulating again, he became a man.! - Hence, when

Vatican Mythographer the life of Tiresias was prolonged by
Zeus (Jupiter) so as to last seven ordinany lives.

The notion that it is unlucky to see snakes coupling appears
to be widespread. In Southern India ‘‘the sight of two
snakes coiled round each other in sexual congress is con-
sidered to portend some great evil” (E. Thurston, Héhno-
graphic Notes in Southern India, Madras, 1906, p. 293). The
Chins of North-eastern India think that ‘‘one of the worst
omens that it is possible to see is two snakes copulating, and
a man who sees this is not supposed to return to his house or
to speak to anyone until the next sun has risen” (Bertram
S. Carey and H. N. Tuck, The Chin Hills, vol. i. Rangoon,
1896, p. 199). ‘‘It is considered extremely unlucky for a
Chin to come upon two snakes copulating, and to avoid ill-
fortune he must remain outside the village that night, with-
out eating cooked food; the next morning he may proceed
to his house, but, on arrival there, must kill a fowl and, if
within his means, hold a feast. If a man omits these pre-
cautions and is found out, he is liable to pay compensation
of a big mythun, a pig, one blanket, and one , whatever
his means, to the first man he brings ill-luck to by talking to
him. Before the British occupation, if the man, for any
reason, could not pay the compensation, the other might
make a slave of him, by claiming a pig whenever one of his
daughters married” (W. R. Head, Haka Chin Customs,
Rangoon, 1917, p. 44). In the Himalayas certain religious
ceremonies are prescribed when a person has seen snakes
coupling (Journal of the Astatic Soctety of Bengal, 1884,

t. 1. p. 101; the nature of the ceremonies is not described).
Pn Timorlaut, one of the East Indian Islands, it is deemed
an omen of great misfortune if a man dreams that he sees
snakes coupling (J. G. F. Riedel, De sluik- en kroesharige
rassen tusschen Seiebes en Papua, The Hague, 1886, p. 285).
Similarly in Southern India there prevails ‘‘a superstitious
belief that, if a person sees two crows engaged in sexual
congress, he will die unless one of his relations sheds tears.
To avert this catastrophe, false news as to the death are sent

365

APOLLODORUS

ἀμφισβητοῦντες πότερον τὰς γυναῖκας ἢ τοὺς
ἄνδρας ἥδεσθαι μᾶλλον ἐν ταῖς συνουσίαις συμ-
βαίνοι, τοῦτον ἀνέκριναν. ὁ δὲ ἔφη δέκα μοιρῶν
περὶ τὰς συνουσίας οὐσῶν τὴν μὲν μίαν ἄνδρας
ἥδεσθαι, τὰς δὲ ἐννέα ' γυναῖκας. ὅθεν “Ἥρα μὲν
αὐτὸν ἐτύφλωσε, Ζεὺς δὲ τὴν μαντικὴν αὐτῷ
ἔδωκεν.

[τὸ ὑπὸ Τειρεσίου λεχθὲν πρὸς Δία καὶ Ἥραν:
οἵην μὲν μοῖραν δέκα μοιρῶν τέρπεται ἀνήρ,
τὰς δὲ δέκ᾽ ἐμπίπλησι γυνὴ τέρπουσα νόημα. 3

ἐγένετο δὲ καὶ πολυχρόνιος.

Οὗτος οὖν Θηβαίοις μαντενομένοις 3 εἶπε νική-
σειν, ἐὰν Μενοικεὺς ὁ Κρέοντος “Apes σφάγιον
αὑτὸν ἐπιδῷ. τοῦτο ἀκούσας Μενοικεὺς ὁ Κρέ-
οντος ἑαυτὸν πρὸ τῶν πυλῶν ἔσφαξε. μάχης δὲ
γενομένης οἱ Καδμεῖοι μέχρι τῶν τειχῶν συνε-
διώχθησαν, καὶ Καπανεὺς ἁρπάσας κλίμακα ἐπὶ
τὰ τείχη δι’ αὐτῆς ἀνήει, καὶ Ζεὺς αὐτὸν κεραυνοῖ.
τούτου δὲ γενομένου τροπὴ " τῶν ᾿Αργείων γίνεται.
ὡς δὲ ἀπώλλυντο πολλοί, δόξαν ἑκατέροις τοῖς

1 δέκα... τὴν μὲν μίαν... τὰς δὲ ἐννέα Barth, Bekker,
Hercher, Wagner: δεκαεννέα. .. τὰς μὲν ἐννέα... τὰς δὲ
δέκα A, Heyne, Westermann, Miiller.

2 These verses are probably interpolated. They are re-

eated by the Scholiast on Homer, Od. x. 494, and by
zetzes, Schol. on Lycophron, 683.

3 μαντενομένοις Heyne, Bekker, Hercher, Wagner: μαντευ-

duevos A, Westermann, Miiller.

4 τροπὴ Heyne, Bekker, Hercher, Wagner: τρόπαιον A,
Westermann.

by the post or telegraph, and subsequently corrected by a
letter or telegram announcing that the individual is alive”
(E. Thurston, op. cit. p. 278). A similar belief as to the dire
effect of seeing crows coupling, and a similar mode of averting

366

THE LIBRARY, III. νι. 7-8

Hera and Zeus disputed whether the pleasures of
love are felt more by women or by men, they referred
to him for a decision. He said that if the pleasures
of love be reckoned at ten, men enjoy one and
women nine. Wherefore Hera blinded him, but
Zeus bestowed on him the art of soothsaying.

The saying of Tiresias to Zeus and Hera.
Of ten parts a man enjoys one only ;
But a woman enjoys the full ten parts in her heart.!

He also lived to a great age.

So when the Thebans sought counsel of him, he
said that they should be victorious if Menoeceus, son
of Creon, would offer himself freely as a sacrifice to
Ares. On hearing that, Menoeceus, son of Creon,
slew himself before the gates.?. But a battle having
taken place, the Cadmeans were chased in a
crowd as far as the walls, and Capaneus, seizing a
ladder, was climbing up it to the walls, when Zeus
smote him with a thunderbolt.2 When that befell,
the Argives turned to flee. And as many fell,

the calamity, are reported in the Central Provinces of India

(M. R. Pedlow, ‘‘ Superstitions among Hindoos in the Central

Provinces,” The Indian Antiquary, xxix. Bombay, 1900,
88

Pa These lines are also quoted by Tzetzes (Schol. on
Lycophron, 683) from a poem M reer ie they are cited
also by the Scholiast on Homer, Od. x. 494.

2 As to the voluntary sacrifice of Menoeceus, see Euri-
pides, Phoentssae, 911 sqq.; Pausanias, ix. 25.1; Cicero,
Tuscul. Disput. i. 48.116; Hyginus, Fab. 68 ; Statius, Theb.
x. 589 sqq.

3 As to the death of Capaneus, compare Aeschylus, Seven
against Thebes, 423 «qq.; Euripides, Phoenissae, 1172 sqq. ;
id. Suppliants, 496 sqq.; Diodorus Siculus, iv. 65.8; Hyginus,
Fab. 71; Statius, Theb. x. 827 sqq.

367

APOLLODORUS

a 3 fo] ’ a
στρατεύμασιν ᾿Ετεοκλῆς καὶ ἸΤολυνείκης περὶ τῆς
βασιλείας μονομαχοῦσε, καὶ κτείνουσιν ἀλλήλους.
καρτερᾶς δὲ πάλιν γενομένης μάχης οἱ ᾿Αστακοῦ
παῖδες ἤἠρίστευσαν" Ἴσμαρος μὲν γὰρ Ἱππομέδοντα
ἀπέκτεινε, Λεάδης δὲ Ετέοκλον, ᾿Αμφίδικος δὲ Παρ-
θενοπαῖον. ὡς δὲ Εὐριπίδης φησί, Παρθενοπαῖον
ὁ Ποσειδῶνος παῖς Περικλύμενος ἀπέκτεινε. Με-
λάνιππος δὲ ὁ λοιπὸς τῶν ᾿ΑστακοῦΣ παίδων εἰς

lA , ς a \

τὴν γαστέρα Τυδέα τιτρώσκει. ἡμιθνῆτος δὲ
αὐτοῦ κειμένου παρὰ Διὸς αἰτησαμένη ᾿Αθηνᾶ
φάρμακον ἤνεγκε, Sv οὗ ποιεῖν ἔμελλεν ἀθάνατον
αὐτόν. ᾿Αμφιάραος δὲ αἰσθόμενος τοῦτο, μισῶν
Τυδέα ὅτι παρὰ τὴν ἐκείνον γνώμην εἰς Θήβας
ἔπεισε τοὺς ᾿Αργείους στρατεύεσθαι, τὴν Μελα-
νίππου κεφαλὴν ἀποτεμὼν ἔδωκεν αὐτῷ [τετρω-
σκόμενος δὲ Τυδεὺς ἔκτεινεν αὐτόν]. ὁ δὲ διελὼν
3 A

τὸν ἐγκέφαλον ἐξερρόφησεν. ὡς δὲ εἶδεν ᾿Αθηνᾶ,
μυσαχθεῖσα τὴν εὐεργεσίαν ἐπέσχε τε καὶ ἐφθόν-

1 ῬΑστακοῦ Aegius: ἀστυάγους A.

2 "Αστακοῦ Westermann, Miiller, Hercher, Wagner: ἀστυ-
dyous A. Aegius, Commelinus, Gale, Heyne, and Bekker
omit the noun, reading simply τῶν παίδων.

3 τιτρωσκόμενος δὲ Τυδεὺς ἔκτεινεν αὐτόν. These words are

pee an interpolation, as Heyne rightly observed.
hey are omitted by Hercher.

1 As to the single combat and death of Eteocles and
Polynices, see Aeschylus, Seven against Thebes, 804 sqq.;
Kuripides, Phoentssae, 1356 sqq.; Diodorus Siculus, iv. 65. 8;
Pausanias, ix. 5. 12; Hyginus, Fab. 71; Statius, Theb. xi.
447-579.

3 ae to Statius (Theb. ix. 455-539), Hippomedon
was overwhelmed by a cloud of Theban missiles ater being
nearly drowned in the river Ismenus.

3 As to the death of Parthenopaeus, see Euripides, Phoe-
nissae, 1153 sqq. In the Thebard, also, Periclymenus was

368

THE LIBRARY, III. νι. 8 -

Eteocles and Polynices, by the resolution of both
armies, fought a single combat for the kingdom,
and slew each other.1_ In another fierce battle
the sons of Astacus did doughty deeds; for
Ismarus slew Hippomedon,? Leades slew Eteoclus,
and Amphidocus slew Parthenopaeus. But Euripides
says that Parthenopaeus was slain by Periclymenus,
son of Poseidon.’ And Melanippus, the remaining
one of the sons of Astacus, wounded Tydeus in the
belly. As he lay half dead, Athena brought a
medicine which she had begged of Zeus, and by
which she intended to make him immortal. But
Amphiaraus hated Tydeus for thwarting him by
persuading the Argives to march to Thebes; so
when he perceived the intention of the goddess he
cut off the head of Melanippus and gave it to
Tydeus, who, wounded though he was, had killed
him. And Tydeus split open the head and gulped
up the brains. But when Athena saw that, in disgust
she grudged and withheld the intended benefit.‘

represented as the sluyer of Parthenopaeus. See Pausanias,
ix. 18. 6.

* Compare Tzetzes, Schol. on Lycophron, 1066 ; Scholiast
on Pindar, Nem. x. 7 (12); Scholiast on Homer, Il. v. 126.
All these writers say that it was Amphiaraus, not Tydeus,
who killed as well as decapitated Melanippus. Pausanias also
(ix. 18. 1) represents Melanippus as slain by Amphiaraus.
Hence Heyne was perhaps right in rejecting as an interpolation
the words ‘‘ who, wounded though he was, had killed him.”
See the Critical Note. The story is told also by Statius (Theb.
viii. 717-767) in his usual diffuse style ; but according to him
it was Capaneus, not Amphiaraus, who slew and beheaded
Melanippus and brought the gory head to Tydeus. The
story of Tydeus’s savagery is alluded to more than once b
Ovid in his [bits (427 8ᾳ., 515 sq.), that curious work in whic
the poet has distilled the whole range of ancient mythology
for the purpose of commination. With this tradition of

369

VOL. I. ΒΒ

APOLLODORUS

noev. ᾿Αμφιαράῳφ δὲ φεύγοντι παρὰ ποταμὸν
Ἰσμηνόν, πρὶν ὑπὸ Περικλυμένου τὰ νῶτα τρωθῇ,
Ζεὺς κεραυνὸν βαλὼν τὴν γῆν διέστησεν. ὁ δὲ
σὺν τῷ ἅρματι καὶ τῷ ἡνιόχῳ Βάτωνι, ὡς δὲ ἔνιοι
Ἐλαάτωνι,: ἐκρύφθη, καὶ Ζεὺς ἀθάνατον αὐτὸν

1 Ἐλάτωνι Sommer, Wagner: ἐλάττωνι δ: ἐλάττωνον B:
ἐλάττω Ο: ᾿Ἐλαττωνῷ Heyne, Westermann, Miiller: ᾽Ἐλα-
τωνῷ Bekker: ’EAdrg L. Dindorf, Hercher.

cannibalism on the field of battle we may compare the custom
of the ancient Scythians, who regularly decapitated their
enemies in battle and drank of the Blood of the first man they
slew (Herodotus iv. 64). It has indeed been a common
practice with savages to swallow some part of a slain foe in
order with the blood, or flesh, or brains to acquire the dead
man’s valour. See for example L. A. Millet-Mureau, Voyage
de la Perouse autour du Monde (Paris, 1797), ii. 272 (as to the
Californian Indians) ; Fay-Cooper Cole, The Weld Tribes of
Davao District, Mindanao (Chicago, 1913), pp. 94, 189 (as
to the Philippine Islanders). I have cited many more in-
stances in Spirits of the Corn and of the Wild, ii. 148 sqq.
The story of the brutality of Tydeus to Melanippus may
contain a reminiscence of a similar custom. From _ the
Scholiast on Homer (l.c.) we learn that the story was told by
Pherecydes, whom Apollodorus may be following in the
present passage. The grave of Melanippus was on the road
from Thebes to Chalcis (Pausanias, ix. 18. 1), but Clisthenes,
tyrant of Sicyon, ‘‘fetched Melanippus” (ἐπηγάγετο τὸν
Μελάνιππον) to Sicyon and dedicated a precinct to him in the
Prytaneum or town-hall; moreover, he transferred to Melan-
ippus the sacrifices and festal honours which till then had
been offered to Adrastus, the foe of Melanippus. See Herod-
otus, v. 67. It is probable that Clisthenes, in ‘‘fetching
Melanippus,” transferred the hero’s bones to the new shrine
at Sicyon, following a common practice of the ancient Greeks,
who were as anxious to secure the miraculous relics of heroes
as modern Catholics are to secure the equally miraculous relics
of saints. The most famous case of such a translation of holy
bones was that of Orestes, whose remains were removed from

370

THE LIBRARY, III. vi. 8

Amphiaraus fled beside the river Ismenus, and before
Periclymenus could wound him in the back, Zeus cleft
the earth by throwing a thunderbolt, and Amphiaraus
vanished with his chariot and his charioteer Baton,
or, as some say, Elato;! and Zeus made him immortal.

Tegea to Sparta (Herodotus, i. 67 sqg.). Pausanias mentions
many instances of the practice. See the Index to my trans-
lation of Pausanias, s.v. ‘‘ Bones,” vol. vi. p. 81. It was, no
doubt, unusual to bury bones in the Prytaneum, where was
the Common Hearth of the city (Pollux, ix. 40; Corpus
Inscriptionum Atticarum, ii. 467, lines 6, 73; my note on
Pausanias, viii. 53. 9, vol. iv. pp. 441 sq.); but at Mantinea
there was a round building called the Common Hearth in
which Antinoe, daughter of Cepheus, was said to be buried
(Pausanias, viii. 9. 5); and the graves of not a few heroes and
heroines were shown in Greek temples, See Clement of
Alexandria, Protrept, iii. 45, pp. 39 sq., ed. Potter. The
subject of relic worship in antiquity is exhaustively treated
by Fried. Pfister, Der Reliquienkult im Altertum (Giessen,
1909-1912).

1 Compare Pindar, Nem. ix. 24 (59) sqq., x. 8 (13) sq.;
hee age Suppliants, 925 sqq.; Diodorus Siculus, iv. 65. 8;
Strabo, ix. 2. 11, p. 404; Pausanias, i. 34. 2, ii. 23. 2, ix. 8. 3,
ix. 19. 4; Statius, heb. vii. 789-823. The reference to
Periclymenus clearly proves that Apollodorus had here in mind
the first of these passages of Pindar. Pausanias repeatedly
mentions Baton as the charioteer of Amphiaraus (ii. 23. 2, v.
17. 8, x. 10. 85. Amphiaraus was believed to be swallowed
up alive, with his chariot and horses, and so to descend to
the nether world. See Euripides, Suppliants, 925 sqq.; Statius,
Theb. viii. 1 sqq.; Scriptores rerum mythicarum Latins,
ed. G. H. Bode, vol. i. p. 49 (First Vatican Mythographer,
152). Hence Sophocles speaks of him as reigning fully alive
in Hades (Hiectra, 836 sqq.). Moreover, Amphiaraus was
deified (Pausanias, viii. 2.4; Cicero, De divinatione, i. 40. 88),
and as a god he had a famous oracle chermune situated
in a little glen near Oropus in Attica. See Pausanias,
i. 34, with my commentary (vol. ii. pp. 466 sqq.). The
exact spot: where Amphiaraus disappeared into the earth
was shown not far from Thebes on the road to Potniae. It

371

BB

APOLLODORUS

ἐποίησεν. “Adpactov δὲ μόνον ἵππος διέσωσεν
᾿Αρείων'" τοῦτον ἐκ Ποσειδῶνος ἐγέννησε Δημήτηρ
εἰκασθεῖσα ἐρινύι κατὰ τὴν συνουσίαν.

VII. Κρέων δὲ τὴν Θηβαίων βασιλείαν παραλα-
βὼν τοὺς τῶν ᾿Αργείων νεκροὺς ἔρριψεν ἀτάφους,
καὶ κηρύξας μηδένα θάπτειν φύλακας κατέστησεν.
᾿Αντιγόνη δέ, μία τῶν Οἰδίποδος θυγατέρων, κρύφα
τὸ Πολυνείκους σῶμα κλέψασα ἔθαψε, καὶ φωρα-
θεῖσα ὑπὸ Κρέοντος αὐτοῦ" τῷ τάφῳ ζῶσα 3 ἐνε-
κρύφθη.Σ Αδραστος δὲ εἰς ᾿Αθήνας ἀφικόμενος

1 ait” R: αὐτὴν A. ὃ ζῶσα R: ζῶσαν A.
8 ἐνεκρύφθη R: ἐνεκρύψατο Re in margin, C.

was a small enclosure with pillars in it. See Pausanias, ix.
8. 3. As the ground was split open by a thunderbolt to
receive Amphiaraus (Pindar, Nem. ix. 24 (59) sqq., x. 8 (13)
sq.), the enclosure with pillars in it was doubtless one of
those little sanctuaries, marked off by a fence, which the
Greeks always instituted on ground struck by lightning. See
below, note on iii. 7. 1.

1 Arion, the swift steed of Adrastus, is mentioned -by
Homer, who alludes briefly to the divine parentage of the
animal (Jl. xxiii. 346 sq.), without giving particulars as to
the quaint and curious myth with which he was ἘΡΉΜΟΥ
acquainted. That myth, one of the most savage of all the
stories of ancient Greece, was revealed by later writers. See
Pausanias, viii. 25. 4-10, viii. 42. 1-6; Tzetzes, Schol. on
Lycophron, 153; compare Scholiast on Homer, 11. xxiii. 346.
The story was told at two places in the highlands of Arcadia :
one was Thelpusa in the beautiful vale of the Ladon; the
other was Phigalia, where the shallow cave of the goddess
mother of the horse was shown far down the face of a cliff in
the wild romantic gorge of the Neda. The cave still exists,
though the goddess is gone: it has been converted into a tiny
chapel of Christ and St. John. See my commentary on
Pausanias, vol. iv. pp. 406 sg. According to Diodorus Siculus
(iv. 65. 9) Adrastus returned to Argos. But Pausanias says
(i. 43. 1) that he died at Megara of old age and grief at his son’s
death, when he was leading back his beaten army from Thebes :

372

THE LIBRARY, ITI. νι. δον! 1

Adrastus alone was saved by his horse Arion. That
horse Poseidon begot on Demeter, when in the like-
ness of a Fury she consorted with him.

VII. Having succeeded to the kingdom of Thebes,
Creon cast out the Argive dead unburied, issued a
proclamation that none should bury them, and set
watchmen. But Antigone, one of the daughters of
Oedipus, stole thé body of Polynices, and secretly
buried it, and having been detected by Creon him-
self, she was interred alive in the grave.? Adrastus
fled to Athens® and took refuge at the altar of

Pausanias informs us also that Adrastus was worshipped,
doubtless as a hero, by the Megarians. Hyginus (Fab. 242)
tells a strange story that Adrastus and his son Hipponou
threw themselves into the fire in obedience to an oracle of
Apollo.

2 Apollodorus here follows the account of Antigone’s
heroism and doom as they are described by Sophocles in his
noble tragedy, the Antigone. Compare Aeschylus, Seven
against Thebes, 1005 sqq. A different version of the story is
told by Hyginus (Fab. 72). According to him, when Antigone
was caught in the act of performing funeral rites for her
brother Polynices, Creon handed her over for execution to
his son Haemon, to whom she had been betrothed. But
Haemon, while he pretended to put her to death, smuggled
her out of the way, married her, and had a son by her. In
time the son grew up and came to Thebes, where Creon
detected him by the bodily mark which all descendants of
the Sparti or Dragon-men bore on their bodies. In vain
Hercules interceded for Haemon with his angry father.
Creon was inexorable; so Haemon killed himecl? and his
wife Antigone. Some have thought that in this narrative
Hyginus followed Euripides, who wrote a tragedy Antigone,
of which a few fragments survive. See Tragicorum Grae-
corum Fragmenta, ed. A. Nauck?, pp. 404 sqq.

3 As to the flight of Adrastus to Athens, and the inter-
vention of the Athenians on his behalf see Isocrates, Pane-
gyric, §§ 54-58, Panathen. 88 168-174; Pausanias, i. 39. 2;
Plutarch, Theseus, 29; Statius, Theb. xii. 464 sqq. (who sub-

373

APOLLODORUS

. Ἁ 8. 7 \ ’ ς ἤ ὶ
ἐπὶ τὸν ἐλέον βωμὸν κατέφυγε, καὶ ἱκετηρίαν θεὶς
ἠξίου θάπτειν τοὺς νεκρούς. οἱ δὲ ᾿Αθηναῖοι μετὰ
Θησέως στρατεύσαντες αἱροῦσι Θήβας καὶ τοὺς
νεκροὺς τοῖς οἰκείοις διδόασι θάψαι. τῆς Καπα-
νέως δὲ καιομένης πυρᾶς, Εὐάδνη, ἡ Καπανέως

\ \ 4 ΑΥ ς > “A ῷ
μὲν γυνὴ θυγάτηρ δὲ Ἴφιος, ἑαυτὴν ἐμβαλοῦσα
συγκατεκαίετο.3

1 Eiddyn R: εὐαιάνη A.
2 ἐμβαλοῦσα Heyne: βαλοῦσα A, Zenobius, Cent. i. 30.
3 συγκατεκαύθη, Zenobius, Cent. i. 30, Hercher.

stitutes Argive matrons as suppliants instead of Adrastus).
The story is treated by Euripides in his extant play The
Suppltants, which, on the whole, Apollodorus follows. But
whereas Apollodorus, like Statius, lays the scene of the
supplication at the altar of Mercy in Athens, Euripides lays
it at the altar of Demeter in Eleusis (Suppliants, 1 sq.).

favour of the latter version it may be said that the graves of
the fallen leaders were shown at Eleusis, near the Flowery
Well (Pausanias, i. 39. 1 sg.; Plutarch, Theseus, 29); while
the graves of the common soldiers were at Eleutherae, which
is on the borders of Attica and Boeotia, on the direct road
from Eleusis to Thebes (Euripides, Suppliants, 756 sq. ;
Plutarch, Z.c.). Tradition varied also on the question how
the Athenians obtained the permission of the Thebans to
bury the Argive dead. Some said that Theseus led an army
to Thebes, defeated the Thebans, and compelled them to
give up the dead Argives for burial. This was the version
adopted by Euripides, Statius, and Apollodorus. Others said
that Theseus sent an embassy and by negotiations obtained
the voluntary consent of the Thebans to his carrying off the
dead. This version, as the less discreditable to the Thebans,
was very naturally adopted by them (Pausunias, i. 39. 2) and
by the patriotic Boeotian Plutarch, who ag ae rejects
Euripides’s account of the Theban defeat. Isocrates, with
almost incredible fatuity, adopts both versions in different
passages of his writings and defends himself for so doing
(Panathen. §§ 168-174). Lysias, without expressly mention-
ing the flight of Adrastus to Athens, says that the Athenians

374

THE LIBRARY, III. vu. 1

Mercy,! and laying on it the suppliant’s bough? he
prayed that they would bury the dead. And the
Athenians marched with Theseus, captured Thebes,
and gave the dead to their kinsfolk to bury. And
when the pyre of Capaneus was burning, his wife
Evadne, the daughter of Iphis, thew herself on the
pyre, and was burned with him.

first sent heralds to the Thebans with a request for leave to
bury the Argive dead, and that when the request was
refused, they marched against the Thebans, defeated them
in battle, and carrying off the Argive dead buried them at
Eleusis. See Lysias, 1i. 7-10.

1 As to the altar of Mercy at Athens see above ii. 8.1;
Pausanias, i. 17. 1, with my note (vol. ii. pp- 143 sq.) ; Dio-
dorus Siculus, xiii. 22. 7; Statius, Theb. xii. 481-505. It is
mentioned in a late Greek inscription found at Athens (Cor-
pus Inscriptionum Atticarum, iii. No. 170; G. Kaibel,
Epigrammata Graeca ex lapidibus conlecta, No. 792). The
altar, though not mentioned by early writers, was in later
times one of the most famous spots in Athens. Philostratus
says that the Athenians built an altar of Mercy as the
thirteenth of the gods, and that they poured libations on it,
not of wine, but of tears (Hpist. 39). In this fancy he
perhaps copied Statius (Theb. xii. 488, ‘‘lacrymis altaria
sudant’

2 The branch of olive which a suppliant laid on the altar
of a god in token that he sought the divine protection. See
Andocides, De mysteriis, 110 δᾳᾳ. ; R. C. Jebb, on Sophocles,
Oedipus Tyrannus, 3.

* For the death of Evadne on the pyre of her husband
Capaneus, see Euripides, Suppliants, 1034 sqq.; Zenobius,
Cent. i. 30; Propertius, i. 15. 21 sq.; Ovid, Tristia, ν. 14. 38 ;
ad. Pont. iii. 1. 111 sg.; Hyginus, Fab. 243; Statius, Theb.
xii. 800 sg. with the note of Lactantius Placidus on v. 801;
Martial, iv. 75.5. Capaneus had been killed by a thunderbolt
as he was mounting a ladder at the siege of Thebes. See Apol-
lodorus, iii. 6.7. Hence his body was deemed sacred and
should have been buried, not burned, and the grave fenced off;
whereas the other bodies were all consumed on a single pyre.
See Euripides, Suppliants, 934-938, where συμπήξας τάφον

375

APOLLODORUS

2 Mera δὲ ἔτη δέκα οἱ τῶν ἀπολομένων παῖδες,
κληθέντες ἐπίγονοι, στρατεύειν ἐπὶ Θήβας προῃ-

refers to the fencing in of the grave. So the tomb of Semele,
who was also killed by lightning, seems to have stood within
a sacred enclosure. See Euripides, Bacchae, 6-11. Yet,
inconsistently with the fore one pee Euripides appears
afterwards to assume that the y of Capaneus was burnt
on ἃ pyre (vv. 1000 sqq.). The rule that a person killed by a
thunderbolt should be buried, not burnt, is stated by Pliny
(Nat. Hist. ii. 145) and alluded to by Tertullian (A polo-
geticus, 48). An ancient Roman law, attributed to Numa,
forbade the celebration of the usual obsequies for a man who
had been killed by lightning. See Festus, s.v. ‘‘Occisum,”
p. 178, ed. C. O. Miiller. It is true that these passages refer
to the Roman usage, but the words of Euripides (Suppliants,
934-938) seem to imply that the Greek practice was similar,
and this is confirmed by Artemidorus, who says that the
bodies of persons killed by lightning were not removed but
buried on the spot (Onirocrit. ii. 9). The same writer tells
us that a man struck by lightning was not deemed to be dis-

aced, nay, he was honoured as a god ; even slaves killed by
ightning were approached with respect, as honoured by Zeus,
and their dead bodies were wrapt in fine garments. Such
customs are to some extent explained by the belief that Zeus
himself descended in the flash of lightning ; hence whatever
the lightning struck was naturally regarded as holy. Places
struck by lightning were sacred to Zeus the Descender (Ζεὺς
kataiBdrns) and were enclosed by a fence. Inscriptions
marking such spots have been found in various parts of
Greece. See Pollux, ix. 41; Pausanias, v. 14.10, with my
note (vol. iii. p. 565, vol. v. p. 614). Compare E. Rohde,
Psyche®, i. 320 sq.; H. Usener, ‘‘ Keraunos,” Kleine Schrif-
ten, iv. 477 sqq. (who quotes from Clemens Romanus and
Cyrillus more evidence of the worship of persons killed by
lightning); Chr. Blinkenberg, The Thunderweapon in Relt-
gion and Folklore (Cambridge, 1911), pp. 110 aq.

Among the Ossetes of the Caucasus a man who has been
killed by lightning is deemed very lucky, for they believe
that he has been taken by St. Elias to himself. So the sur-
vivors raise cries of joy and sing and dance about him. His

376

THE LIBRARY, III. vu. 2

Ten years afterwards the sons of the fallen, called
the Epigoni, purposed to march against Thebes to

relations think it their duty to join in these dances and
rejoicings, for any appearance of sorrow would be regarded
as a sin against St. Elias and therefore punishable. The
festival lasts eight days. The deceased is dressed in new
clothes and laid on a pillow in the exact attitude in which he
was struck and in the same place where he died. At the
end of the celebrations he is buried with much festivity and
feasting, a high cairn is erected on his grave, and beside it
they set up a tall pole with the skin of a black he-goat
attached to it, and another pole, on which hang the heat
clothes of the deceased. The grave becomes a place of pil-
grimage. See Julius von Klaproth, Reise in den Kaukasus
und nach Georgien (Halle and Berlin, 1814), ii. 606; A. von
Haxthausen, Transkaukasia (Leipsic, 1856), ii. 21 sq.
Similarly the Kafirs of South Africa ‘‘ have strange notions
respecting the lightning. They consider that it is governed
by the umshologu, or ghost, of the greatest and most re-
nowned of their departed chiefs, and who is emphatically
styled the inkost; but they are not at all clear as to which
of their ancestors is intended by this designation. Hence
they allow of no lamentation being made for a person killed
by ightning, as they say that it would be a sign of disloyalty
to lament for one whom the inkosz had sent for, and whose
services he consequently needed; and it would cause him to
seri them, by making the lightning again to descend and

o them another injury.” Further, rites of purification have
to be performed by a priest at the kraal where the accident
took place ; and till these have been performed, none of the
inhabitants may leave the kraal or have intercourse with
other ple. Meantime their heads are shaved and they
must abstain from drinking milk. The rites include a sacri-
fice and the inoculation of the people with powdered char-
coal. See ‘*Mr. Warner’s Notes,” in Col. Maclean’s Com-
pendium of Kafir Laws and Customs (Cape Town, 1866),

p. 82-84. Sometimes, however, the ghosts of persons who
have been killed by lightning are deemed to be dangerous.
Hence the Omahas used to slit the soles of the feet of such
corpses to prevent their ghosts from walking about. See
J. Owen Dorsey, ‘‘A Study of Siouan Cults,” Eleventh

377

ω9

APOLLODORUS

ροῦντο, Tov τῶν πατέρων θάνατον τιμωρήσασθαι
βουλόμενοι. καὶ μαντενομένοις αὐτοῖς ὁ θεὸς ἐθέ-
σπισε νίκην ᾿Αλκμαίωνος ἡγουμένου. ὁ μὲν οὖν
᾿Αλκμαίων ἡγεῖσθαι τῆς στρατείας οὐ βουλόμενος
πρὶν τίσασθαι τὴν μητέρα, ὅμως στρατεύεται"
λαβοῦσα γὰρ Ἐριφύλη παρὰ Θερσάνδρου τοῦ
Πολυνείκους τὸν πέπλον συνέπεισε καὶ τοὺς παῖ-
δας στρατεύεσθαι. οἱ δὲ ἡγεμόνα ᾿Αλκμαίωνα
ἑλόμενοι Θήβας ἐπολέμουν. ἦσαν δὲ οἱ στρατευό-
μενοι olde ᾿Αλκμαίων καὶ ᾿Αμφίλοχος ᾿Αμφια-
paov, Αἰγιαλεὺς ᾿Αδράστου, Διομήδης Τυδέως,
Πρόμαχος Παρθενοπαίου, Σθένελος Καπανέως,
Θέρσανδρος Πολυνείκους, Εὐρύαλος 1 Μηκιστέως.
οὗτοι πρῶτον μὲν πορθοῦσι τὰς πέριξ κώμας,
ἔπειτα τῶν Θηβαίων ἐπελθόντων Λαοδάμαντος

1 Εὐρύαλος Heyne: Εὐρύπυλος A,

Annual Report of the Bureau of Ethnology (Washington,
1894), p. 420. For more evidence of special treatment
accorded to the bodies of persons struck dead by lightning,
see A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast
(London, 1890), p. 39 sg.; τά. The Yoruba-speaking Peoples
of the Slave Coast (London, 1894), p. 49; Rev. J. H. Weeks,
‘‘Notes on some customs of the Lower Congo people,” Folk-
Lore, xx. (1909), p. 475; Rendel Harris, Boanerges (Cam-
bridge, 1913), p. 97; A. L. Kitching, On the backwaters of the
Nile (London, 1912), pp. 264 sq. Among the Barundi of Central
Africa, ἃ man or woman who has been struck, but not killed,
by lightning becomes thereby a priest or priestess of the god

iranga, whose name he or she henceforth bears and of whom
he or she is deemed a bodily representative. And any place
that has been struck by lightning is enclosed, and the trunk of
a banana-tree or a young fig-tree is set up in it to serve as the
temporary abode of the deity who manifested himself in the
lightning. See H. Meyer, Die Barundi (Leipsic, 1916),
pp. 123, 135.

378

THE LIBRARY, ITI. vn. 2-3

avenge the death of their fathers ;1 and when they
consulted the oracle, the god predicted victory
under the leadership of Alemaeon. So Alcmaeon
joined the expedition, though he was loath to lead
the army till he had punished his mother; for Eri-
phyle had received the robe from Thersander, son of
Polynices,and had persuaded her sons also? to go to the
war. Having chosen Alcemaeon as their leader, they
made war on Thebes. ‘ The men who took part in
the expedition were these: Alemaeon and Amphilo-
chus, sons of Amphiaraus; Aegialeus, son of Adras-
tus; Diomedes, son of Tydeus; Promachus, son of
Parthenopaeus ; Sthenelus, son of Capaneus; Ther-
sander, son of Polynices ; and Euryalus, son of Mecis-
teus. They first laid waste the surrounding villages ;
then, when the Thebans advanced against them, led

1 The war of the Epigoni against Thebes is narrated very
similarly by Diodorus Siculus (iv. 66). Compare Pausanias, ix.
5. 13 sq., ix. 8. 6, ix. 9. 4 8ᾳ.; Hyginus, Fab. 70. There was
an epic poem on the subject, called Hpigoni, which some
people ascribed to Homer (Herodotus, iv. 32; Brographi
Graeci, ed. A. Westermann, pp. 42 sq.), but others attributed
it to Antimachus (Scholiast on Aristophanes, Peace, 1270).
Compare Epicorum Graecorum Fragmenta, ed. G. Kinkel,
pp. 13 sg. Aeschylus and Sophocles both wrote tragedies on
the same subject and with the same title, Hpigoni. See
Tragicorum Graecorum Fragmenta, ed. A. Nauck?, pp. 19,
173 δᾳ.; The Fragments of Sophocles, ed. A. C. Pearson, i.
129 sqq.

2 The sons of Eriphyle were Alemaeon and Amphilochus,
as we learn immediately. The giddy and treacherous
mother persuaded them, as she had formerly persuaded her
husband Amphiaraus, to go to the war, the bauble of a neck-
lace and the gewgaw of a robe being more precious in her
sight than the lives of her kinsfolk. See above, iii.6.2; and
as to the necklace and robe, see iii. 4. 2, iii. 6.1 and 2;
Diodorus Siculus, iv. 66. 3.

379

APOLLODORUS

τοῦ ᾿Ετεοκλέους ἡγουμένον γενναίως μάχονται.
καὶ Λαοδάμας μὲν Αἰγιαλέα κτείνει, Λαοδάμαντα
δὲ ᾿Αλκμαίων. καὶ μετὰ τὸν τούτου θάνατον
Θηβαῖοι συμφεύγουσιν εἰς τὰ τείχη. Τειρεσίου
δὲ εἰπόντος αὐτοῖς πρὸς μὲν Ἀργείους κήρυκα περὶ
διαλύσεως ἀποστέλλειν, αὐτοὺς δὲ φεύγειν, πρὸς
μὲν τοὺς πολεμίους κήρυκα πέμπουσιν, αὐτοὶ δὲ
ἀναβιβάσαντες ἐπὶ τὰς ἀπήνας τέκνα καὶ γυναῖ-
κας ἐκ τῆς πόλεως ἔφευγον. νύκτωρ δὲ ἐπὶ τὴν
λεγομένην Τιλφοῦσσαν ' κρήνην παραγενομένων
αὐτῶν, Τειρεσίας ἀπὸ ταύτης πιὼν αὐτοῦ τὸν βίον
κατέστρεψε. Θηβαῖοι δὲ ἐπὶ πολὺ διελθόντες,
πόλιν ᾿Εστιαίαν κτίσαντες κατῴκησαν. ᾿Αργεῖοι
δὲ ὕστερον τὸν δρασμὸν τῶν Θηβαίων μαθόντες
εἰσίασιν εἰς τὴν πόλιν, καὶ συναθροίζουσι τὴν
λείαν, καὶ καθαιροῦσι τὰ τείχη. τῆς δὲ λείας
μέρος εἰς Δελφοὺς πέμπουσιν ᾿Απόλλωνι καὶ τὴν
Τειρεσίου θυγατέρα Μαντώ' ηὔξαντο γὰρ αὐτῷ
Θήβας ἑλόντες τὸ κάλλιστον τῶν λαφύρων ἀνα-
θήσειν.

Μετὰ δὲ τὴν Θηβῶν 5 ἅλωσιν αἰσθόμενος ᾿Αλκ-
μαίων καὶ ἐπ᾽ αὐτῷ δῶρα εἴληφνυῖαν Ἐριφύλην
1 τιλφοῦσσαν Heyne: τραφουσίαν A.

2 Θηβῶν Heyne-:: θηβαίων A.

1 The battle was fought at a place called Glisas, where the
raves of the Argive lords were shown down to the time of
Pneniae: See Pausanias, ix. 5. 13, ix. 8. 6, ix. 9. 4, ix. 19.2;
Scholiast on Pindar, Pyth. viii. 48 (68), who refers to Hella-
nicus as his authority.

2 According to a different account, King Laodamas did
not fall in the battle, but after his defeat led a portion of
the Thebans away to the Illyrian tribe of the Encheleans,
the same people among whom his ancestors Cadmus and
Harmonia had found their last home. See Herodotus, v. 61;

380

THE LIBRARY, III. vn. 3-5

by Laodamas, son of Eteocles, they fought bravely,}
and though Laodamas killed Aegialeus, he was him-
self killed by Alcmaeon,? and after his death the
Thebans fled in a body within the walls. But as
Tiresias told them to send a herald to treat with
the Argives, and themselves to take to flight, they
did send a herald to the enemy, and, mounting their
children and women on the wagons, themselves fled
from the city. When they had come by night to
the spring called Tilphussa, Tiresias drank of it and
expired. After travelling far the Thebans built the
city of Hestiaea and took up their abode there. But
the Argives, on learning afterwards the flight of the
Thebans, entered the city and collected the booty,
and pulled down the walls. But they sent a portion
of the booty to Apollo at Delphi and with it Manto,
daughter of Tiresias; for they had vowed that, if
they took Thebes, they would dedicate to him the
fairest of the spoils.‘

After the capture of Thebes, when Alcmaeon
learned that his mother Eriphyle had been bribed

Pauganias, ix. 5. 13, ix. 8.6. As to Cadmus and Harmonia
in Illyria, see above, iii. ὅ. 4. -

3 See Pausanias, ix. 33. 1, who says that the grave of
Tiresias was at the spring. But there was also a cenotaph of
the seer on the road from Thebes to Chalcis (Pausanias, ix.
18. 4. Diodorus Siculus (iv. 67. 1) agrees with Pausanias
and Apollodorus in placing the death of Tiresias at Mount |
Tilphusium, which was beside the spring Tilphussa, in the
territory of Haliartus.

4 Compare Diodorus Siculus, iv. 66. 6 (who gives the name
of Tiresias’s daughter as Daphne, not Manto); Pausanias,
vii. 3. 3, ix. 33. 2; Scholiast on Apollonius Rhodius, Argon.
i. 308

381

APOLLODORUS

τὴν μητέρα μᾶλλον ἠγανάκτησε, Kal χρήσαντος
᾿Απόλλωνος αὐτῷ τὴν μητέρα ἀπέκτεινεν. ἔνιοι
μὲν λέγουσι σὺν ᾿Αμφιλόχῳ τῷ ἀδελφῷ κτεῖναι
τὴν Ἐριφύλην, ἔνιοι δὲ ὅτι μόνος. ᾿Αλκμαίωνα δὲ
μετῆλθεν ἐρινὺς τοῦ μητρῴου φόνου, καὶ μεμηνὼς
πρῶτον μὲν εἰς ᾿Αρκαδίαν πρὸς ᾿Οικλέα παρα-
γίνεται, ἐκεῖθεν δὲ εἰς Ψωφῖδα πρὸς Φηγέα. καθαρ-
θεὶς δὲ ὑπ’ αὐτοῦ ᾿Αρσινόην γαμεῖ τὴν τούτου
θυγατέρα, καὶ τόν τε ὅρμον καὶ τὸν πέπλον ἔδωκε
ταύτῃ. γενομένης δὲ ὕστερον τῆς γῆς δι᾽ αὐτὸν
ἀφόρου, χρήσαντος αὐτῷ τοῦ θεοῦ πρὸς ᾿Αχελῴῷον
ἀπιέναι καὶ παρ᾽ ἐκεῖνον παλινδικίαν λαμβάνειν,
τὸ μὲν πρῶτον πρὸς Οἰνέα παραγίνεται εἰς Καλυ-
δῶνα καὶ ξενίζεται παρ᾽ αὐτῷ," ἔπειτα ἀφικόμενος
εἰς Θεσπρωτοὺς τῆς χώρας ἀπελαύνεται. τελευ-
ταῖον δὲ ἐπὶ τὰς ᾿Αχελῴου πηγὰς παραγενόμενος
καθαίρεταί τε ὑπ᾽ αὐτοῦ καὶ τὴν ἐκείνου θυγατέρα

1 "οικλέα Aegius: ἰοκλέα A.

2 wap éxeivoy παλινδικίαν λαμβάνειν Bekker: παρ᾽ ἐκείνον
πάλιν + διαλαμβάνειν Wagner: παρ᾽ ἐκεῖνον πόλιν διαλαμβάνειν
Heyne, Westermann, Miiller: wap’ ἐκείνου πάλιν διαλαμβάνειν
Hercher. The MSS. (A) read éxeivov. Aegius changed
πάλιν into πόλιν. Heyne conjectured πάλιν νοῦν ἀπολαμ-
βάνειν. Perhaps we should read παρ᾽ ἐκείνου καθάρσια λαμ-
βάνειν. Compare Pherecydes, cited by the Scholiast on Homer,
Il, xiv. 120.

3 αὐτῷ Westermann, Miiller: air” R: αὐτῶν A: αὐτοῦ
Heyne, Bekker, Hercher, Wagner.

1 That is, as well as to the undoing of his father Am-
phiaraus. See above, iii. 6. 2.

2 Compare Thucydides, ii. 102. 7 sqgg.; Diodorus Siculus,
iv. 65. 7; Pausanias, viii. 24. 7 sqq.; Ovid, Metamorph. ix.
407 sqq.; Hyginus, Fab. 73. Sophocles and Euripides both
wrote tragedies called Alemaeon, or rather Alcmeon, for that
appears to be the more correct spelling of the name. See
T'ragicorum Graecorum Fragmenta, ed. A. Nauck?, pp. 153

382

aw

THE LIBRARY, II. vu. κα

to his undoing also,! he was more incensed. than
ever, and in accordance with an oracle given to
him by Apollo he killed his mother.2, Some say
that he killed her in conjunction with his brother
Amphilochus, others that he did it alone. But
Alemaeon was visited by the Fury of his mother’s
murder, and going mad he first repaired to Oicles?
in Arcadia, and thence to Phegeus at Psophis. And
having been purified by him he married Arsinoe,
daughter of Phegeus,* and gave her the necklace
and the robe. But afterwards the ground became
barren on his account,® and the god bade him in an
oracle to depart to Achelous and to stand another
trial on the river bank. At first he repaired to
Oeneus at Calydon and was entertained by him;
then he went to the Thesprotians, but was driven
away from the country; and finally he went to the
springs of Achelous, and was purified by him,’ and
8ᾳ., 379 sqq.; The Fragments of Sophocles, ed. A.C. Pearson,
vol. 1. pp. 68 sqq.

3 Oicles was the father of Amphiaraus, and therefore the
grandfather of Alemaeon. See i. 8. 2.

4 Pausanias (viii. 24. 8) and Propertius (i. 15. 19) cali her
Alphesiboes.

So Greece is said to have been afflicted with a dearth on
account of a treacherous murder committed by Pelops. See
below, iii. 12.6. Similarly the land of Thebes was supposed
to be visited with barrenness of the soil, of cattle, and of
women because of the presence of Oedipus, who had slain
his father and married his mother. See Sophocles, Oedipus
Tyrannus, 22 sqq., 96 sqq.; Hyginus, Fab. 67. The notion
that the shedding of blood, especially the blood of a kins-
man, is an offence to the earth, which consequently refuses
to bear crops, seems to have been held by the ancient
Hebrews, as it is still apparently held by some African
peoples. See Folk-lore in the Old Testament, i. 82 sqq.

® The text is here uncertain. See the Critical Note.
7 Achelous here seems to be conceived partly as a river
and partly as a man, or rather a god.

383

9»)

APOLLODORUS

Καλλιρρόην λαμβάνει, καὶ ὃν ᾿Αχελῷος προσέ-
χωσε τόπον κτίσας κατῴκησε. Καλλιρρόης δὲ
ὕστερον τόν τε ὅρμον καὶ τὸν πέπλον ἐπιθυμούσης
λαβεῖν, καὶ λεγούσης οὐ συνοικήσειν αὐτῷ εἰ μὴ
λάβοι ταῦτα, παραγενόμενος εἰς Ψωφῖδα ᾿Αλκ-
μαίων Φηγεῖ λέγει τεθεσπίσθαι τῆς μανίας ἀπαλ-
λαγὴν éauvT@,' τὸν ὅρμον ὅταν εἰς Δελφοὺς κομίσας
ἀναθῇ καὶ τὸν πέπλον. ὁ δὲ πιστεύσας δίδωσι
μηνύσαντος δὲ θεράποντος ὅτι Καλλερρόῃ ταῦτα
λαβὼν ἐκόμιξεν, ἐνεδρευθεὶς ὑπὸ τῶν Φηγέως παί-
δων ἐπιτάξαντος τοῦ Φηγέως ἀναιρεῖται. ᾿Αρσινόην
δὲ μεμφομένην οἱ τοῦ Φηγέως παῖδες ἐμβιβά-
σαντες εἰς λάρνακα κομίζουσιν εἰς Τεγέαν καὶ
διδόασι δούλην᾽ Αγαπήνορι, καταψευσάμενοι αὐτῆς
Ν 4 ’ὔ , ’ Ἁ 3
τὸν ᾿Αλκμαίωνος φόνον. Καλλιρρόη δὲ τὴν ᾿᾽Αλκ-
μαίωνος ἀπώλειαν μαθοῦσα, πλησιάξοντος αὐτῇ
τοῦ Διός, αἰτεῖται τοὺς γεγεννημένους παῖδας ἐξ
᾿Αλκμαίωνος αὐτῇ γενέσθαι τελείους, ἵνα τὸν τοῦ
πατρὸς τίσωνται φόνον. γενόμενοι δὲ ἐξαίφνης οἱ
παῖδες τέλειοι ἐπὶ τὴν ἐκδικίαν τοῦ πατρὸς ἐξήεσαν.
κατὰ τὸν αὐτὸν δὲ καιρὸν οἵ τε Φηγέως παῖδες
Πρόνοος καὶ ᾿Αγήνωρ, εἰς Δελφοὺς κομίζοντες
ἀναθεῖναι τὸν ὅρμον καὶ τὸν πέπλον, καταλύουσι
πρὸς ᾿Αγαπήνορα, καὶ οἱ τοῦ ᾿Αλκμαίωνος παῖδες

1 ἑαυτῷ Heyne: ἑαυτ᾽ R: ἑαυτοῦ A.

1 Compare Thucydides, ii. 102. 7 sqq.; Pausanias, viii. 24.
8 sq. As to the formation of new land by the deposit of
alluvial soil at the mouth of the Achelous, compare Hero-
dotus, ii. 10.

7 According to Ephorus, or his son Demophilus, this oracle
was really given to Alcmaeon at Delphi. See Athenaeus,

384

e
Θ

THE LIBRARY, III. vi. 5-6

received Callirrhoe, his daughter, to wife. Moreover
he colonized the land which the Achelous had formed
by its silt, and he took up his abode there. But
afterwards Callirrhoe coveted the necklace and robe,
and said she would not live with him if she did not
get them. So away Alcmaeon hied to Psophis and
told Phegeus how it had been predicted that he
should be rid of his madness when he had brought
the necklace and the robe to Delphi and dedicated
them.? Phegeus believed him and gave them to him.
But a servant having let out that he was taking the
things to Callirrhoe, Phegeus commanded his sons,
- and they lay in wait and killed him. When Arsinoe
upbraided them, the sons of Phegeus clapped her
into a chest and carried her to Tegea and gave her
as a slave to Agapenor, falsely accusing her of
Alemaeon’s murder. Being apprized of Alcmaeon’s un-
timely end and courted by Zeus, Callirrhoe requested
that the sons she had by Alemaeon might be full-grown
in order to avenge their father’s murder. And being
suddenly full-grown, the sons went forth to right
their father’s wrong. Now Pronous and Agenor, the
sons of Phegeus,® carrying the necklace and robe
to Delphi to dedicate them, turned in at the house
of Agapenor -at the same time as Amphoterus and
vi. 22, p. 232 p-r, where the words of the oracle are
quoted. :

8 His grave was overshadowed tall cypresses, called the
Maidens, in the bleak upland valley of Psophis. See Pau-
sanias, viii. 24. 7. A quiet resting-place for the matricide
among the solemn Arcadian mountains after the long fever of
the brain and the long weary wanderings. The valley, which
I have visited, somewhat resembles a Yorkshire dale, but is
far wilder and more solitary.

4 Compare Ovid, Metamorph. ix. 413 sqq.

5 Pausanias (viii. 24. 10) calls them Temenus and Axion.

385
VOL. I. : cc

APOLLODORUS

᾿Αμφότερός τε καὶ ᾿Ακαρνάν' καὶ ἀνελόντες τοὺς
τοῦ πατρὸς φονέας, παραγενόμενοί τε εἰς Ψωφῖδα
καὶ παρελθόντες εἰς τὰ βασίλεια τόν τε Φηγέα
καὶ τὴν γυναῖκα αὐτοῦ κτείνουσι. διωχθέντες δὲ
ἄχρι Τεγέας ἐπιβοηθησάντων Τεγεατῶν καί τινων
᾿Αργείων ἐσώθησαν, εἰς φυγὴν τῶν Ψωφιδίων τρα-
πέντων. δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε
ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέ-
θεντο κατὰ πρόσταξιν ᾿Αχελῴου. πορευθέντες δὲ
εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ
κτίζουσιν ᾿Ακαρνανίαν.

Εὐριπίδης δέ φησιν ᾿Αλκμαίωνα κατὰ τὸν τῆς
μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο
γεννῆσαι, ᾿Αμφίλοχον καὶ θυγατέρα ΤΡ $e
κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι
τρέφειν Κορινθίων βασιλεῖ Kpéovti, καὶ τὴν μὲν
Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέ-
οντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ
Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ ᾿Αλκ-
μαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν
ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ
εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ
τὸν υἱὸν κομίσασθαι. καὶ ᾿Αμφίλοχος κατὰ

1 According to Pausanias (viii. 24. 10, ix. 41. 2), it was the
sons of Phegeus, not the sons of Alcmaeon, who dedicated
the necklace at Delphi. The necklace, or what passed for it,
was preserved at Delphi in the sanctuary of Forethought
Athena as late as the Sacred War in the fourth century B.c.,
when it was carried off, with much more of the sacred
treasures, by the unscrupulous Phocian leader, Phayllus.
See Parthenius, Narrat. 25 (who quotes Phylarchus as his
authority) ; Athenaeus, vi. 22, p. 232 px (who quotes

386

THE LIBRARY, III. vu. 6-7

Acarnan, the sons of Alemaeon; and the sons οὗ
Alcmaeon killed their father’s murderers, and going
to Psophis and entering the palace they slew both
Phegeus and his wife. They were pursued as far as
Tegea, but saved by the intervention of the Tegeans
and some Argives, and the Psophidians took to flight.
Having acquainted their mother with these things,
they went to Delphi and dedicated the necklace and
robe! according to the injunction of Achelous.
Then they journeyed to Epirus, collected settlers,
and colonized Acarnania.?

But Euripides says? that in the time of his mad-
ness Alemaeon begat two children, Amphilochus and
a daughter Tisiphone, by Manto, daughter of Tiresias,
and that he brought the babes to Corinth and gave
them to Creon, king of Corinth, to bring up; and
that on account of her extraordinary comeliness Tisi-
phone was sold as a slave by Creon’s spouse, who
feared that Creon might make her his wedded wife.
But Alemaeon bought her and kept her as a hand-
maid, not knowing that she was his daughter, and
that coming to Corinth to get back his children he
recovered his son also. And Amphilochus colonized

the thirtieth book of the history of Ephorus as his au-
thority).

2 Compare Thucydides, ii. 102. 9; Pausanias, viii. 24. 9,
who similarly derive the name of Acaruania from Acarnan,
son of Alemaeon. Pausanias says that formerly the people
were called Curetes.

3 The reference is no doubt to one of the two Jost tragedies
which Euripides composed under the title Alcmaeon. See
Tragicorum Graecorum Fragmenta, ed. A. Nauck?, pp.
479 δᾳᾳ.

337

cc 2

APOLLODORUS

χρησμοὺς ᾿Απόλλωνος ᾿Αμφιλοχικὸν “Apyos
ὠκισεν.ἷ

VIII. *Exravdywpev δὲ νῦν πάλιν ἐπὶ τὸν Πε-
λασγόν, ὃν ᾿Ακουσίλαος μὲν Διὸς λέγει καὶ Νιό-
βης, καθάπερ ὑπέθεμεν, Ἡσίοδος δὲ αὐτόχθονα.
τούτου καὶ τῆς ᾿Ωκεανοῦ θνγατρὸς Μελιβοίας, ἢ
καθάπερ ἄλλοι λέγουσι νύμφης Κυλλήνης, παῖς
Λυκάων ἐγένετο, ὃς βασιλεύων ᾿Αρκάδων ἐκ πολ-
λῶν γυναικῶν πεντήκοντα παῖδας ἐγέννησε" Με-
λαινέα 5 Θεσπρωτὸν “Ἕλικα Νύκτιμον Πευκέτιον,
Καύκωνα Μηκιστέα πλέα Μακαρέα Μάκεδνον,
“Opov® Πόλειχον ᾿Ακόντην Εὐαίμονα ᾿Αγκύορα,
᾿Αρχεβάτην Καρτέρωνα Alyaiwva ἸΠάλλαντα
Εὔμονα, Κάνηθον Πρόθοον Λίνον ἸΚορέθοντα"
Μαίναλον, Τηλεβόαν Φύσιον Φάσσον Φθῖον
Λύκιον, ᾿Αλίφηρον Γενέτορα Βουκολίωνα Σωκλέα
Φινέα, Εὐμήτην “Apradréa Πορθέα Πλάτωνα
Αἵμονα, Κύναιθον Λέοντα ᾿Δρπάλυκον ‘Hpaséa
Τιτάναν, Μαντινέαῦ Κλείτορα Στύμφαλον ’Opyo-
μενόν. .. οὗτοι πάντας ἀνθρώπους ὑπερέβαλλον"

1 ᾧκισεν Wagner (compare Tzetzes, Schol. on Lycophron,
980, ᾿Αμφίλοχος τὸ κληθὲν “Apyos ᾿Αμφιλοχικὸν . . . κατῴκισε,
where, however, some MSS. read κατῴκησε) : ᾧκησεν A,
Aegius, Heyne, Westermann, Miiller, Bekker, Hercher.

3 MeAawéa Wagner (comparing Pausanias, viii. 3. 3, viil.
26. 8): μάλλανον R®: μαίλαννον B: μαίλαυνον C: Μαίναλον
Aegius, Heyne, Westermann, Miiller, Bekker, Hercher.
But Μαίναλος is mentioned a few lines below.

8 “Ὅρον. Heyne conjectured Οἰνωτρόν (compare Pausanias,
viii. 3. 5).

4 "Oper 6éa Hercher (comparing Pausanias, viii. 3. 1).

5 Μαντινέα Heyne (compare Pausanias, viii. 3. 4): μαντι-
γοῦν A,

8 ὑπερέβαλλον Εἰ : ὑπερέβαλον A, Tzetzes, Schol. on Lyco-
phron, 481.

388

THE LIBRARY, III. vu. 7-vin. 1

Amphilochian Argos in obedience to oracles of
Apollo.}

VIIT. Let us now return to Pelasgus, who, Acusi-
laus says, was a son of Zeus and Niobe, as we have
supposed,? but Hesiod declares him to have been
a son of the soil. He had a son Lycaon 8 by Meliboea,
daughter of Ocean or, as others say, by a nymph
Cyllene; and Lycaon, reigning over the Arcadians,
begat by many wives fifty sons, to wit: Melaeneus,
Thesprotus, Helix, Nyctimus, Peucetius, Caucon,
Mecisteus, Hopleus, Macareus, Macednus, Horus,
Polichus, Acontes, Evaemon, Ancyor, Archebates,
Carteron, Aegaeon, Pallas, Eumon, Canethus, Pro-
thous, Linus, Coretho, Maenalus, Teleboas, Physius,
Phassus, Phthius, Lycius, Halipherus, Genetor,
Bucolion, Socleus, Phineus, Eumetes, Harpaleus,
Portheus, Plato, Haemo, Cynaethus, Leo, Harpalycus,
Heraeeus, Titanas, Mantineus, Clitor, Stymphalus,
Orchomenus, .... These exceeded al] men in pride

1 Amphilochian Argos was a city of Aetolia, situated on
the Ambracian Gulf. See Thucydides, ii. 68. 3, who repre-
sents the founder Amphilochus as the son of Amphiaraus,
and therefore as the brother, not the son, of Alemaeon. As
to Amphilochus, son of Amphiaraus, see above, iii. 7. 2.

2 See above, ii. 1. 1.

3 The following passage about Lycaon and his sons, down
to and including the notice of Deucalion’s flood, is copied, to
ἃ great extent verbally, by Tzetzes (Schol. on Lycophron,
481), who mentions Apollodorus by name as his authority.
For another and different list of Lycaon’s sons, see Pausanias,
viii. 3. 1 egg., who calls Pa ae ae the eldest son of Lycaon,
whereas Apollodorus calls him the youngest (see below). That
the wife of Pelasgus and mother of Lycaon was Cyllene is
affirmed by the Scholiast on Euripides, Orestes, 1645.

389

APOLLODORUS

ὑπερηφανίᾳ καὶ ἀσεβείᾳ. Ζεὺς δὲ αὐτῶν βουλό-
μενος τὴν ἀσέβειαν πειρᾶσαι εἰκασθεὶς ἀνδρὶ
χερνήτῃ παραγίνεται. οἱ δὲ αὐτὸν ἐπὶ ξένια
καλέσαντες, σφάξαντες ἕνα τῶν ἐπιχωρίων παῖδα,
τοῖς ἱεροῖς τὰ τούτου σπλάγχνα συναναμίξαντες
παρέθεσαν, συμβουλεύσαντος τοῦ πρεσβυτέρου
ἀδελφοῦ Μαινάλου. Ζεὺς δὲ «μυσαχθεὶς;:» 5 τὴν

1 ξένια Hercher: ξενίᾳ A, Tzetzes, Schol. on Lycophron,
481, Wagner.

2 μυσαχθεὶς inserted by Aegius (compare Tzetzes, Schol.
on Lycophron, 481).

1 With this and what follows compare Nicolaus Damas-
cenus, frag. 43 (Fragmenta Historicorum Graecorum, ed.
C. Miiller, iii. 378; Suidas, 8.v. Λυκάων): ‘‘Lycaon, son of
Pelasgus and king of Arcadia, maintained his father’s iusti-
tutions in righteousness. And wishing like his father to
wean his subjects from unrighteousness he said that Zeus
constantly visited him in the likeness of a stranger to view
the righteous and the unrighteous. And once, as he himself
said, being about to receive the god, he offered a sacrifice.
But of his fifty sons, whom he had, as they say, by many’
women, there were some present at the sacrifice, and wishing
to know if they were about to give hospitahity to a real god,
they sacrificed a child and mixed his flesh with that of the
victim, in the belief that their deed would be discovered if
the visitor was a god indeed. But they say that the deity
caused great storms to burst and lightnings to flash, and
that all the murderers of the child perished.” A similar
version of the story is reported by Hyginus (Fab. 176), who
adds that Zeus in his wrath upset the table, killed the sons
of Lycaon with a thunderbolt, and turned Lycaon himself
into a wolf. According to this version of the legend, which
Apollodorus apparently accepted, Lycaon was a righteous
king, who ruled wisely like his father capi before him
(see Pausanias, viii. 1. 4—6), but his virtuous efforts to benefit
his subjects were frustrated by the wickedness and: impiety
of his sons, who by exciting the divine anger drew down
destruction on themselves and on their virtuous parent, and

390

THE LIBRARY, III. vin. 1

and impiety; and Zeus, desirous of putting their
impiety to the proof, came to them in the likeness of
a day-labourer. They offered him hospitality and
having slaughtered a male child of the natives,
they mixed his bowels with the sacrifices, and
set them before him, at the instigation of the elder
brother Maenalus.!_ But Zeus in disgust upset the

even imperilled the existence of mankind in the great flood.
But according to another, and perhaps more generally re-
ceived, tradition, it was King Lycaon himself who tempted
his divine guest by killing and dishing up to him at table a
human being; and, according to some, the victim was no
other than the king’s own son Nyctimus. See Clement of
Alexandria, Protrept. ii. 36, p. 31, ed. Potter; Nounus,
Dionys. xviii. 20 sqq.; Arnobius,, Adversus Nationes, iv. 24.
Some, however, said that the victim was not the king’s son,
but his grandson Arcas, the son of his daughter Callisto by
Zeus. See Eratosthenes, Cataster. 8; Hyginus, Astronom.
ii. 4; Scholta in Caesarts Germanict Aratea, p. 387 (in Mar-
tianus Capella, ed. Fr. Eyssenhardt). According to Ovid
(Metamorph. i. 218 sqq.), the victim was a Molossian hos-
tage. Others said simply that Lycaon set human flesh before
the deity. See Lactantius Placidus, on Statius, Theb. xi.
128 ; Scriptores rerum mythicarum Latini, ed. G. H. Bode,
vol.i. p. 5 (First Vatican Mythographer, 17). For this crime
Zeus changed the wicked king into a wolf, according to
Hyginus, Ovid, the Scholiast on Caesar Germanicus, and the
First Vatican Mythographer ; but, on the other hand, Clement
of Alexandria, Nonnus, Eratosthenes, and Arnobius say
nothing of such a transformation. The upsetting of the
table by the indignant deity is recorded by Eratosthenes (ἴ.6.)
as well as by Hyginus (i.cc.) and Apollodorus. A somewhat
different account of the tragical occurrence is given by
Pausanias, who says (viii. 2. 3) that Lycaon brought a human
babe to the altar of Lycaean Zeus, after which he was
immediately turned into a wolf.

These traditions were told to explain the savage and cruel
rites which appear to have been performed in honour of
Lycaean Zeus ou Mount Lycaeus down to the second cen-
tury of our era or later. It seems that a human victim

391

APOLLODORUS

μὲν τράπεζαν ἀνέτρεψεν, ὄνθα viv Τραπεζοῦς
a 4

καλεῖται ὁ τόπος, Λυκάονα δὲ καὶ τοὺς τούτου
a A id

παῖδας éxepavvwce, χωρὶς τοῦ νεωτάτου Νυκτίμου"

was sacrificed, and that his inward parts (σπλάγχνον),.
mixed with that of animal victims, was partaken of at a
sort of cannibal banquet by the worshippers, of whom he
who chanced to taste of the human leah wes believed to
be changed into a wolf and to continue in that shape for
eight years, but to recover his human form in the ninth
year, if in the meantime he had abstained from eating

uman flesh. See Plato, Republic, viii. 16, p. 565 DE; Pau-
sanias, viii. 2.6. According to another account, reported
by Varro on the authority of a Greek writer Euanthes, the
werewolf was chosen by lot, hung his clothes on an oak-
tree, swam across a pool, and was then transformed into a
wolf and herded with wolves for nine years, afterwards
recovering his human shape if in the interval he had not
tasted the flesh of man. this account there is no mention
of cannibalism. See Pliny, Nat. Hist. viii. 81; Augustine,
De civitate Det, xviii. 17. A certain Arcadian boxer, named
Damarchus, son of Dinnytas, who won a victory at Olympia,
is said to have been thus transformed into a wolf at the
sacrifice of Lycaean Zeus and to have been changed back into
a man in the tenth year afterwards. Of the historical reality
of the boxer there can be no reasonable doubt, for his statue
existed in the sacred precinct at Olympia, where it was seen
by Pausanias ; but in the inscription on it, which Pausanias
copied, there was no mention made of the man’s transfor-
mation into a wolf. See Pausanias, vi. 8.2. However, the
transformation was recorded by a Greek writer, Scopas,
in his history of Olympic victors, who called the boxer
Demaenatus, and said that his change of shape was caused
by his partaking of the inward parts of a boy slain in
the Arcadian sacrifice to Lycaean Zeus. Scopas also spoke
of the restoration of the boxer to the human form in the
tenth year, and mentioned that his victory in boxing at
Olympia was subsequent to his experiences asa wolf. See
Phny, Nat. Hist. viii. 82; Augustine, De ctvttate Det,
xviii. 17. The continuance of human sacrifice in the rites of
Lycaean Zeus on Mount Lycaeus is hinted at by Pausanias

392

THE LIBRARY, III. vin. 1

table at the place which is still called Trapezus,! and
blasted Lycaon and his sons by thunderbolts, all but
Nyctimus, the youngest ; for Earth was quick enough

(viii. 38. 7) in the second century of our era, and asserted by
Porphyry (De abstinentia, ii. 27: Eusebius, Praeparatio
Evangelai, iv. 16. 6) in the third century.

From these fragmentary notices it is ey possible to
piece together a connected account of the rite; but the men-
tion of the transformation of the cannibal into a wolf for
eight or nine years suggests that the awful sacrifice was
offered at intervals either of eight or of nine years. If the
interval was eight years, it would point to the use of that
eight years’ cycle which played so important a part in the
ancient calendar of the Greeks, and by which there is reason
to think that the tenure of the kingship was in some places
regulated. Perhaps the man who was supposed to be turned
into a wolf acted as the priest, or even as the incarnation, of
the Wolf God for eight or nine years till he was relieved of
his office at the next celebration of the rites. The subject
has: been learnedly discussed by Mr. A. B. Cook (Zeus, i.
63-99). He regards Lycaean Zeus as a god of light rather
than of wolves, and for this view there is much to be said.
See my note on Pausanias, viii. 38. 7 (vol. iv. pp. 385 8q.).
The view would be confirmed if we were sure that the
solemn sacrifice was octennial, for the octennial period was
introduced in order to reconcile solar and lunar time, and
hence the religious rites connected with it would naturally
have reference to the great celestial luminaries. As to the
octennial period, see the note on ii. 5.11. But with this view
of the festival it is difficult to reconcile the part played by
wolves in the myth and ritual. We can hardly suppose,
with some late Greek writers, that the ancient Greek word
for a year, λυκάβας, was derived from λύκος, ‘‘a wolf,” and
Balyw, ““ἴο walk.” See Aelian, Net. Anim. x. 26; Artemi-
eee Onirocrit. ii. 12; Eustathius, on Homer, Od. xiv. 161,

. 1756.
᾿ 1 As to the town of Trapezus, see Pausanias, viii. 3. 3,
viii. 5. 4, viii. 27. 4—6, viii. 29. 1, viii. 31.5. The name is
derived by Apollodorus from the Greek trapeza, ‘‘a table.”
Compare Eratosthenes, Cataster. 8.

393

APOLLODORUS

φθάσασα yap ἡ TH καὶ τῆς δεξιᾶς τοῦ Δεὸς
2 ἐφαψαμένη τὴν ὀργὴν κατέταυσε. Νυκτίμου δὲ

τὴν βασιλείαν παραλαβόντος ὁ ἐπὶ Δευκαλίωνος
κατακλυσμὸς ἐγένετο. τοῦτον ἔνιοι διὰ τὴν τῶν
Λυκάονος παίδων δυσσέβειαν εἶπον γεγενῆσθαι.

Εὔμηλος δὲ καί τινες ἕτεροι λέγουσι Λυκάονι
καὶ θυγατέρα Καλλιστὼ γενέσθαι" ‘Haiodos μὲν
γὰρ αὐτὴν μίαν εἶναι τῶν νυμφῶν λέγει, “Actos
δὲ Νυκτέως, Φερεκύδης δὲ Κητέως. αὕτη σύν-
θηρος ᾿Αρτέμιδος οὖσα, τὴν αὐτὴν ἐκείνῃ στολὴν
φοροῦσα, ὦμοσεν αὐτῇ" μεῖναι παρθένος. Ζεὺς δὲ
ἐρασθεὶς ἀκούσῃ συνευνάζεται, εἰκασθείς, ὡς μὲν
ἔνιοι λέγουσιν, ᾿Αρτέμιδι, ὡς δὲ ἔνιοι, ᾿Απόλλωνι.
βουλόμενος δὲ “Ἥραν λαθεῖν εἰς ἄρκτον μετε-
μόρφωσεν αὐτήν. ἭἭρα δὲ ἔπεισεν Αρτεμιν ὡς
ἄγριον θηρίον κατατοξεῦσαι. εἰσὶ δὲ ot λέγοντες
ὡς Αρτεμις αὐτὴν κατετόξευσεν ὅτι τὴν παρ-

1 φθάσασα E, Wagner: ἀνασχοῦσα A, Aegius, Heyne,
Westermann, Miiller, Bekker, Hercher (inserting ras χεῖρας.
from Tzetzes, Schol. on Lycophron, 481, ἢ YH ἀνασχοῦσα
τὰς xeipas). But τὰς χεῖρας is wanting in EA.

2 αὐτῇ Gale, Miller, Bekker, Wagner: αὐτοῦ A.

3 λαθεῖν Εἰ : λαβεῖν A.

1 See above, i. 7. 2.

2 As to the love of Zeus for Callisto, daughter of Lycaon,
her transformation into a bear, and finally into the constella-
tion of the Bear, see Pausanias, i. 25. 1, viii. 3. 6 8q.;
Eratosthenes, Cataster. 1; Libanius, in Westermann’s Mytho-
graph Graeci, Appendix Narrationum, 34, p. 374; Tzetzes,
Schol. on Lycophron, 481; Hyginus, Fab. 155, 176, and 177;
Ovid, Metamorph. ii. 409-507; Servius on Virgil, Georg. i.
138; Lactantius Placidus, on Statius, Theb. iii. 685; Schoka
in Caesaris Germanict Aratea, p. 381, ed. F. Eyssenhardt (in
his edition of Martianus Capella); Scriptores rerum mytht-
carum Latini, ed. G. H. Bode, vol. i. p. 5 (First Vatican

394

THE LIBRARY, 111. vir. 1-2

to lay hold of the right hand of Zeus and so appease
his wrath. But when Nyctimus succeeded to the
kingdom, there occurred the flood in the age of
Deucalion ;1 some said that it was occasioned by the
impiety of Lycaon’s sons.

But Eumelus and some others say that Lycaon had
also a daughter Callisto;? though Hesiod says she
was one of the nymphs, Asius that she was a daughter
of Nycteus, and Pherecydes that she was a daughter
of Ceteus.5 She was a companion of Artemis in the
chase, wore the same garb, and swore to her to remain
a maid. Now Zeus loved her and, having assumed the
likeness, as some say, of Artemis, or, as others say,
of Apollo, he shared her bed against her will, and
wishing to escape the notice of Hera, he turned her
into a bear. But Hera persuaded Artemis to shoot
her down as a wild beast. Some say, however, that
Artemis shot her down because she did not keep her

Mythographer, 17), vol. ii. p. 94 (Second Vatican Mytho-
grapher, 58). The transformation of Callisto into a bear is
variously ascribed to the amorous Zeus himself, to the jealous
Hera, and to the indignant Artemis. The descent of the
Arcadians from a bear-woman through a son Arcas, whose
name was popularly derived from the Greek arktos, ‘“‘a
bear,” has sometimes been adduced in favour of the view
that the Arcadians were a totemic people with the bear for
their totem. See Andrew Lang, Myth, Ritual and Religion
(London, 1887), ii. 211 sqq.

8 The Tegean historian Araethus also described the mother
of Arcas as the daughter of Ceteus; according to him she
was the granddaughter, not the daughter, of Lycaon, and
her name was Megisto, not Callisto. But he agreed in the
usual tradition that the heroine had been transformed into a
bear, and he seems to have laid the scene of the transfor-
mation at Nonacris in northern Arcadia. See Hyginus,
Astronom. ii. 1. According to a Scholiast on Euripides
(Orestes, 1646), Callisto, mother of Arcas, was a daughter of
Ceteus by Stilbe.

395

APOLLODORUS

θενίαν οὐκ ἐφύλαξεν. ἀπολομένης δὲ Καλλεστοῦς
Ζεὺς τὸ βρέφος ἁρπάσας ἐν ᾿Αρκαδίᾳ δίδωσιν
ἀνατρέφειν Maia, προσαγορεύσας ᾿Αρκάδα" τὴν
δὲ Καλλιστὼ καταστερίσας ἐκάλεσεν ἄρκτον.

ΙΧ. ᾿Αρκάδος δὲ καὶ Λεανείρας τῆς ᾿Αμύκλον
ἢ Μεγανείρας! τῆς Κρόκωνος, ὡς δὲ Εὔμηλος
λέγει, νύμφης Χρυσοπελείας, ἐγένοντο παῖδες
Ἔλατος καὶ ᾿Αφείδας. οὗτοι τὴν γῆν ἐμερίσαντο,
τὸ δὲ πᾶν κράτος εἶχεν "ἕλατος, ὃς ἐκ Λαοδίκης
τῆς Κινύρου Στύμφαλον καὶ Περέα τεκνοῖ,
᾿Αφείδας δὲ ᾿Αλεὸν καὶ Σθενέβοιαν, ἣν γαμεῖ
Προῖτος. ᾿Αλεοῦ δὲ καὶ Νεαίρας τῆς ἸΠερέως
θυγάτηρ μὲν Αὔγη, υἱοὶ δὲ Κηφεὺς καὶ Λυκοῦργος.
ΑὔγηΣ μὲν οὖν ὑφ᾽ Ἡρακλέους φθαρεῖσα κατέ-
κρυψε τὸ βρέφος ἐν τῷ τεμένει τῆς ᾿Αθηνᾶς, ἧς
ee τὴν ἱερωσύνην. axdprov δὲ τῆς γῆς με-
νούσης, καὶ μηννόντων τῶν χρησμῶν εἶναί τι
ἐν τῷ τεμένει τῆς ᾿Αθηνᾶς δυσσέβημα, φωραθεῖσα
ὑπὸ τοῦ πατρὸς παρεδόθη Ναυπλίῳ ἐπὶ θανάτῳ'
παρ᾽ οὗ Τεύθρας ὁ Μυσῶν δυνάστης παραλαβὼν
αὐτὴν éynpe.® τὸ δὲ βρέφος ἐκτεθὲν ἐν ὄρει Iap-
θενίῳ θηλὴν ὑποσχούσης ἐλάφου Τήλεφος ἐκλήθη,
καὶ τραφεὶς ὑπὸ τῶν Κορύθου“" βουκόλων καὶ
ζητήσας τοὺς γονέας ἧκεν εἰς Δελφούς, καὶ
μαθὼν παρὰ τοῦ θεοῦ, παραγενόμενος εἰς Μυσίαν
θετὸς παῖς Τεύθραντος γίνεται" καὶ τελευτῶντος
αὐτοῦ διάδοχος τῆς δυναστείας γίνεται.

1 Μετανείρας C. Keil, Hercher.

= ys Westermann, Miiller, Bekker, Hercher, Wagner ;
7 eae Bekker, Hercher, Wagner: ἔφθειρε A.

* Κορύθου Aegius, Heyne (comparing Diodorus Siculus, iv.
33. 11}: κόρινθον P: κόρινθος A.

396

THE LIBRARY, III. vin. 2—-1x. 1

maidenhood. When Callisto perished, Zeus snatched
the babe, named it Arcas, and gave it to Maia to
bring up in Arcadia; and Callisto he turned into
a star and called it the Bear.

IX. Arcas had two sons, Elatus and Aphidas, by
Leanira, daughter of Amyclas, or by Meganira,
daughter of Croco, or, according to Eumelus, by a
nymph Chrysopelia.1 These divided the land be-
tween them, but Elatus had all the power, and he
begat Stymphalus and Pereus by Laodice, daughter
of Cinyras, and Aphidas had a son Aleus and a
daughter Stheneboea, who was married to Proetus.
And Aleus had a daughter Auge and two sons, Ce-
pheus and Lycurgus, by Neaera, daughter of Pereus.
Auge was seduced by Hercules? and hid her babe
in the precinct of Athena, whose priesthood she held.
But the land remaining barren, and the oracles de-
claring that there was impiety in the precinct of
Athena, she was detected and delivered by her father
to Nauplius to be put to death, and from him Teuthras,
prince of Mysia, received and married her. But the
babe, being exposed on Mount Parthenius, was suckled
by a doe and hence called Telephus. Bred by the
neatherds of Corythus, he went to Delphi in quest of
his parents, and on information received from the god
he repaired to Mysia and became an adopted son of
Teuthras, on whose death he succeeded to the
princedom.

1 As to the sons of Arcas, and the division of Arcadia
among them, see Pausanias, viii. 4. 1 sqg. According to
Pausanias, Arcas had three sons, Azas, A idan, and Elatus
by Erato, a Dryad nymph ; to Azas his father Arcas assigned
the district of Azania, to "Aphidas the city of Tegea, and to
Elatus the mountain of Cyllene.

2 For the story of Auge and Telephus, see above, ii. 7. 4.

397

2

APOLLODORUS

Λυκούργου δὲ καὶ Κλεοφύλης ἢ Εὐρυνόμης
Αγκαῖος καὶ "ἕπτοχος καὶ ᾿Αμφιδάμας καὶ Ἴασος.1
᾿Αμφιδάμαντος δὲ Μελανίων καὶ θυγάτηρ ᾽Αντι-

VA A > A 4 b lA \ A
μάχη, ἣν Εὐρυσθεὺς ἔγημεν. ᾿Ἰάσου δὲ καὶ Κλυ-
μένης τῆς Μινύου ᾿Αταλάντη ἐγένετο. ταύτης ὁ

A b) , , > [ον 9ῷ» ἢ > ,
πατὴρ ἀρρένων παίδων ἐπιθυμῶν ἐξέθηκεν αὐτήν,
ἄρκτος δὲ φοιτῶσα πολλάκις θηλὴν ἐδίδουν, μέχρις
οὗ εὑρόντες κυνηγοὶ παρ᾽ ἑαντοῖς ἀνέτρεφον. τελεία
δὲ ᾿Αταλάντη γενομένη παρθένον ἑαυτὴν ἐφύλαττε,
καὶ θηρεύουσα ἐν ἐρημίᾳ καθωπλισμένη διετέλει.
βιάξεσθαι δὲ αὐτὴν ἐπιχειροῦντες Κένταυροι ‘Poi-

€ a Co)
xos* te καὶ Ὑλαϊος κατατοξευθέντες ὑπ᾽ αὐτῆς
ἀπέθανον. παρεγένετο δὲ μετὰ τῶν ἀριστέων καὶ
> \ N ΄ ’ὔ \ 3 a »_\ ‘4
ἐπὶ τὸν Καλυδώνιον κάπρον, καὶ ἐν τῷ ἐπὶ Πελίᾳ
τεθέντε 8 ἀγῶνι ἐπάλαισς Ἰ]ηλεῖ καὶ ἐνίκησεν.

1 “lagos Heyne, Westermann, Miiller, Bekker, Hercher,
Wagner: idaios A.

2 yp. potxos δ P (added by the first hand in the margin) :
λύκος ER® B: λυκοῦργος C. 3 τεθέντι Εἰ : τιθέντι A.

1 Compare Pausanias, viii. 4. 10, who mentions only the
first two of these four sons.

2 For the story of Atalanta, and how her suitor won her by
the bait of the golden apples, see Theocritus, 111. 40-42;
Hyginus, Fab. 185; Ovid, Metamorph. x. 560-680; Servius
on Virgil, Aen. iii. 113; Scriptores rerum mythicarum Latini,
ed. G. H. Bode, vol. i. pp. 14, 91 (First Vatican Mytho-
grapher, 39; Second Vatican Mythographer, 47). As Apol-
lodorus points out, there was a difference of opinion as to
the name of Atalanta’s father.. According to Callimachus
(Hymn to Artemis, 215) and the First and Second Vatican
Mythographers (Scriptores rerum mythicarum Latunt, ed.
G. H. Bode, vol. i. pp. 54, 124), he was Iasius ; according to
Aelian (Var. Hist. xiii. 1), he was Jasion. Propertius (i. 1.
10) seems to agree with Apollodorus that her father was
Tasus, for he calls Atalanta by the patronymic Iasis. But

398

THE LIBRARY, III. 1x. 2

Lycurgus had sons, Ancaeus, Epochus, Amphidamas,
and Iasus,! by Cleophyle or Eurynome. And Amphi-
damas had ason Melanion and a daughter Antimache,
whom Eurystheus married. And Iasus had a daughter
Atalanta? by Clymene, daughter of Mifyas. This
Atalanta was exposed by her father, because he de-
sired male children; and a she-bear came often and
gave her suck, till hunters found her and brought her
up among themselves. Grown to womanhood, Ata-
lanta kept herself a virgin, and hunting in the wilder-
ness she remained always under arms. The centaurs
Rhoecus and Hylaeus tried to force her, but were
shot down and killed by her. She went moreover
with the chiefs to hunt the Calydonian boar, and at
the games held in honour of Pelias she wrestled with

according to Diodorus Siculus (iv. 34. 4, iv. 65. 4), Pausanias
(viii. 35. 10), Hyginus, and Ovid, her father was Schoeneus.
Hesiod also called him Schoeneus (see Apollodorus, below),
and the later writers just mentioned probably accepted the
name on his authority. According to Euripides, as we learn
from Apollodorus (see below), the name of the heroine’s father
was Maenalus. The suckling of Atalanta by the bear, and
the unsuccessful assault on her by the two centaurs, Hylaeus
and Rhoecus, are described, with a wealth of picturesque
detail, by Aelian (Var. Hist. xiii. 1), who does not, however,
mention her wedding race. The suitor who won the coy
maiden’s hand by throwing down the golden apples is called
Hippomenes by most writers (Theocritus, Hy cians. Ovid,
Servius, First and Second Vatican Mythographers). Herein
later writers may have followed Euripides, who, as we learn
from Apollodorus (see below), also called the successful suitor
Hippomanes. But by Propertius (i. 1. 9) and Ovid (Are
Amat, ii. 188) the lover is called Milanion, which nearly
agrees with the form Melanion adopted by Apollodorus.
Pausanias seems also to have agreed with Apollodorus on
this point, for he tells us (iii. 12. 9) that Parthenopaeus, who
was a son of Atalanta (see below), had Melanion for his
father.

399

APOLLODORUS

ἀνευροῦσα δὲ ὕστερον τοὺς γονέας, ὡς ὁ πατὴρ
γαμεῖν αὐτὴν ἔπειθεν ἀπιοῦσα εἰς σταδιαῖον τόπον
καὶ πήξασα μέσον σκόλοπα τρίπηχυν, ἐντεῦθεν
τῶν μνηστευομένων τοὺς δρόμους προϊεῖσα érpo-

᾽ ’ > “As
ate καθωπλισμένη". καὶ καταληφθέντι μὲν αὐτοῦ

‘

avatos ὠφείλετο, μὴ καταληφθέντι δὲ γάμος.
ἤδη δὲ πολλῶν ἀπολομένων" Μελανίων αὐτῆς ἐρασ-
θεὶς ἧκεν ἐπὶ τὸν δρόμον, χρύσεα μῆλα κομίξων
παρ᾽ ᾿Αφροδίτης, καὶ διωκόμενος ταῦτα ἔρριπτεν.
ἡ δὲ ἀναιρουμένη τὰ ῥιπτόμενα " τὸν δρόμον ἐνε-
κήθη. ἔγημεν οὖν αὐτὴν Μελανίων. καί ποτε
λέγεται θηρεύοντας αὐτοὺς εἰσελθεῖν εἰς τὸ τέμε-
vos Διός, κἀκεῖ συνουσιάζοντας εἷς λέοντας ὃ ἀλλα-
γῆναι. ‘Holodos δὲ καί τινες ἕτεροι τὴν Αταλάντην
οὐκ ᾿Ιάσου ἀλλὰ Σχοινέως εἶπον, Εὐριπίδης δὲ

1 προϊεῖσα Heyne, Miiller, Hercher, Wagner: προϊοῦσα A,
Westermann, Bekker. If the manuscript reading προϊοῦσα
were retained, the meaning would be that in the race Atalanta
was given a start and her suitors had to overtake her;
whereas from the express testimony of Hyginus (Fab. 185),
confirmed by the incident of the golden apples, we know that
on the contrary it was the suitors who were given a start,
while Atalanta followed after them.

2 αὐτοῦ Bekker, Hercher, Wagner : αὐτῷ EA, Westermunn,
Miiller.

8 ἀπολομένων Bekker, Hercher, Wagner: ἀπολλυμένων EA.

4 ῥιπτόμενα EL: ῥιπτούμενα A.

5 λέοντας Εἰ : πλέοντας A.

1 According to Ovid (Metamorph. x. 644 sqq.) the goddess
brought the golden apples from her sacred field of Tamasus,
the richest land in Cyprus; there in the midst of the field
grew a wondrous tree, its leaves and branches resplendent
with crackling gold, and from its boughs Aphrodite plucked
three golden apples. But, according to others, the apples
came from the more familiar garden of the Hesperides. See

400

THE LIBRARY, III, tx. 2

Peleus and won. Afterwards she discovered her
parents, but when her father would have persuaded
her to wed, she went away to a place that might
serve as a race-course, and, having planted a stake
three cubits high in the middle of it, she caused her
wooers to race before her from there, and ran herself
in arms; and if the wooer was caught up, his due was
death on the spot, and if he was not caught up, his
due was marriage. When many had already perished,
Melanion came to run for love of her, bringing golden
apples from Aphrodite,! and being pursued he threw
them down, and she, picking up the dropped fruit,
was beaten in the race. So Melanion married her.
And once on a time it is said that out hunting they
entered into the precinct of Zeus, and there taking
their fill of love were changed into lions.?, But Hesiod
and some others have said that Atalanta was not a
daughter of Iasus, but of Schoeneus; and Euripides
Servius on vee Aen. iii. 113; Scriptores rerum mythicarum
Latini, ed. G. H. Bode, vol. i. p. 14 (First Vatican Mytho-
grapher, 1. 39).

2 The sacrilege and its punishment are recorded also by
Hyginus (Fab. 185), Servius (on Virgil, Aen. iii. 113), and the
First Vatican M pu grapner (Seriptores rerum mythicarum
Latini, ed.G. H. Bode, vol. i. p. 14, fab. 39). The reason why
the lovers were turned into a lion and a lioness for their im-

iety is explained by the ancient mythographers to be that
ions do not mate with each other, but with leopards, so that
after their transformation the lovers could never repeat the
sin of which they had been guilty. For this curious piece of
natural history they refer to Pliny’s Natural History; but
all that Pliny, in the form in which he has come down to us,
appears to affirm on this subject is, that when a lioness
forgot her dignity with a leopard, her mate easily detected
and vigorously punished the offence (Nat. Hist. viii. 43).
What would have happened if the lion had similarly mis-
behaved with a leopardess is not mentioned by the natural

historian.
401

VOL, I. DD

APOLLODORUS

Μαινάλου, καὶ τὸν γήμαντα αὐτὴν οὐ Μελανίωνα
ἀλλὰ Ἱππομένην. ἐγέννησε δὲ ἐκ Μελανίέωνος
᾿Αταλάντη ἢ “Apeos Παρθενοπαῖον, ὃς ἐπὶ Θήβας
ἐστρατεύσατο.

1 See above, note on p. 399. It may have been in his lost
tragedy, Meleager, that Euripides named the father and
husband of Atalanta. She is named in one of the existing
fragments (No. 530) of the play. See Tragicorum Graecorum
Fragmenta, ed. Nauck?, pp. 525 sqq.

402

THE LIBRARY, III. 1x. 2

says that she was a daughter of Maenalus, and that
her husband was not Melanion but Hippomenes.!
And by Melanion, or Ares, Atalanta had a son Par-
thenopaeus, who went to the war against Thebes.?

2 See above, iii. 6.3. According to others, the father of
Parthenopaeus was neither Melanion nor Ares, but Meleager.
See Hyginus, Fab. 70, 99, and 270; Scriptores rerum mythit-
carum Latini, ed. G. H. Bode, vol. i. pp. 54, 125 (First
Vatican Mythographer, 174; Second Vatican Mythographer,
144).

403

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